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ARCHAEOLOGICAL SURVEY OF INDIA
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ARCHEOLOGICAL
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ACCESSION NO _ 5218
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i
D.G.A. 79
ARTHUR PROBSTHftiH,
Oriental Booksoller,
41 Gt Rus-^elt Street .
British Museum
I ON nON W . C.
BOOK OF THE KINDRED SAYINGS
(SAN YUTTA-NIK AYA)
OR GROUPED SUTTAS
iJali ^ext
Thanslatiox Series, No. 14
(Extra Subscriptiox)
THE BOOK OF THE
KINDRED SAYINGS
(SANYUTTA - NIKAYA)
OR GROUPED SUTTAS
PART IV.
TRANSLATED BY
F. L. WOODWARD, M.A.
TRAN^L^TOP. OF
‘■.NUNt.^L OF A MV-'TH.,' “ THE BIDDHA PATH VIRTUE,
‘ KIM'hED PART III., ’ “ &oML •^AYINO-j Ot THE BUDL-llA," KU..
WITH AN INTRODUCTION BY
MRS. RHYS DAVIDS, D.Litt., M.A.
I IH
• Sav on, bAver^ ' sing on. singers '
Delve ' mould ' piE the wor<K of the euth ’
Woik on, age after age. nothing i& to be lost,
It rnay have to wait long, but it will eeitainly eoinc
in u^e ;
When the materials aic all prepared and leady. the
aiehitects shall appear ’ "
Walt WlIIlMA^
lon&on
PUBLISHED FOR THE PALI TEXT SOCIETY
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DfttO. -
’<|U —
INTRODUCTORY NOTES
This is the second volume which Mr. Woodward has added
to the two for which I am responsible. I welcome its com-
pletion and greatly appreciate the quality of the translation.
I find it both accurate and alive. And discounting the some-
what greater space taken in the Pali text by footnotes, we have
here a volume of 283 pages reproducing one of 403 pages without
the omission of any of the subject-matter whatever, nor of a
single characteristic phrase. Nothing has been omitted save
repetitions. WTere these occur is duly noted. I have met
readers who demur to such omissions. They have found
a certain aesthetic pleasure of repercussion in the Pali refrains,
even in a modern translation. I would only point out that
such omissions are often met with in palm-leaf manuscripts.
Hence they are sanctioned by the Buddhist Sangha. And so
far as I can gather, Buddhist monks no longer memorize many
books, so as to be able-, as they read or recite, to fill in these
omissions without referring to the text. (The laity apparently
does not read its scriptures.) The English reader is there-
fore not asked to do more than the Buddhist monk is pre-
pared to do.
There are only two terms lecurring in the book I should
prefer to have seen changed. One is ‘ brother, brethren,’
for ‘ bhikkhu, -u.’ I may seem captious; I am certainly
recanting, since I led oil with the rendering, herein following
my husband's lead. ^ I have now learnt more. The rendering
is historically misleading. No man at that time called his
fellow-man ‘ brother.’ Even a blood-brother was ‘ tata.’ The
word ‘ bhatar ’ was there, had the need been there. The monk
called the laywoman ‘ sister ’ (bhagini). But he called the
nun (as nuns did inter se) ‘ ayya ’ (lady). And he called his
fellow-monks ‘avuso,’ a contracted altered form of ‘ayasmant.'
1 The translator follows the lead iu his independent selection; Some
Sayings oj Buddha , 1925.
vi Introductory Notes
‘ venerable.’^ So little was any modern sense of brotherhood
worded in the Order ! So little was that Order or Sangha,
religious or lay, worded as a ‘ Confraternity ’ !
To render ‘ bhikkhn ’ by ‘ priest,’ as is done in Ceylon, is
also misleading. It is true that literally ‘ priest ’ and ‘ thera ’
mean ‘ elder.’ But only some bhikkhus are theras, nor does
bhikkhu mean for the Buddhist what priest means for the
Christian. The priest could never be described as ‘ the
supreme field of merit for the laity.’^ Nor does the bhikkhu,
with the priest, ‘ celebrate a sacrifice.’ A bhikkhu comes
nearest to the Christian friar, cleric, monk. A few Europeans
object to calling him monk, albeit I have not found Asiatics
siding with them. The one is as much ' under orders ’ as is
the other. And the life-pledge is not of the essence of monk-
hood. Both have returned to ‘ the world,’ under stress of
circumstances or altered convictions. And whereas I know
little about their present status, I find that in the past such
bhikkhus were virtually proscribed as ‘ having turned towards
the base,’ or ‘ low ’ (hina).® ilorally they were judged to be
as much life-pledged as any Christian monk, whatever they
may be now.
But there is the word ‘ almsman,’ which is etymologically
much closer to bhikkhu than any other. Bhikkhu in its ‘ first
intention’ is ‘ scrapman,’ ‘ broken-food-er.’'^ Exegetically
he is also connected with spiritual breakages, to wit, of sinful
hindrances, but the literal meaniug will unquestionably have
been the original designation of the world-forsaker :
Pleased with what scraps his bowl is filled
(so 'jja bhaddo sututiko ‘ unchapattcigate rato ').®
Hence there is no need to leave the word untranslated, or
to use, forestalling man’s growth, the word ‘ brother.’ If I
now use ‘ monk,’ it is not because of etymological equivalence,
for monk means the lone one, and the monk, and the bhikkhu
too, for that matter, were for the most part cenobites. Only
^ Translated in this work by ‘ friend.’
^ £.(/., i, 282/. 3 Below, pp. 63, 123, etc.
“ E.g., I ibhanga, p. 245. ® Psalms of the Brethren, verse 843 /f.
Introductory Notes vii
the minority have ever been true anchorets. It is because in
all essentials the monk and the bhikkhu were and are the same.
IVe, to whom Buddhism has meant and still means much,
have not faced this fact scjuarely enough.
The other dubious rendering is ‘ rebirth ’ for ‘ bhava,’
literally ‘ becoming,’ to which I am coining.
To come to the subject-matter of these ten sets of ‘ kindred
sayings ’ now made accessible to the general reader, I here
submit a brief comment on a few of the more striking features.
1. Monl'-world and Lay-world. — It is worth the reader’s
while to note the contrast in the mandate addressed to each,
in Part I on the one hand, and Parts VII and YIII on the
other. Perhaps no section of the Pali scriptures is so markedly
by and for the monk as Part I: Sayings on the five senses
and mind as engaged with them. There is here no psycholog-
ical interest, such as was glanced at in a preceding collection.
Sense and mind are shown solely as being the chief fact ors in
an all-encompassing world of 111 be.setting not man only, but
‘ beings.’ We are not told that this constitutes ‘ life ’ (jJviia),
as we should word it. We here and there find it called ‘ faring
on ’ (saysdra).^ We oftener find it called ‘ becoming,’ that
is, bhava — a truer translation than ‘ being.’ ‘ The world,’
we read, ‘ has the state of changing, is a becoming-being,
delights in becoming ’ {nnnathdbhdvi bhavasatto loho bhavam
ev' abhinandati).- Vow this becoming, and the joy in it, is
what the monk saw as ill, and is what he made it his business
here and elsewhere to condemn. ‘ Becoming ’ he more usually
called ’again-becoming ’ (puna-bbhava), and his aim professedly
was so to become, in any one span of life, as to get rid of all
subseipieut becoming. ’ Becoming ’ expressed itself through
sense and mind; ‘again-becoming’ was the natural sequel
to this self-expression. Hence the work of sense and mind
was ■ ill.’® The world, the ‘ all,’ the everything that it implied
' E.g., below, p. 98 : ' round of rebirth.’
- Below, p. 12; cf. 17-1. It is to me a pitiful tragedy to see
Sariputta, Gotama's right hand, made to call the Founder’s Way the
means for abandoning becoming.
^ Below, i, 1 g^assim.
viii Introductory Notes
was ill. ^ Xot to work was better.^ Nirvana was the stopping
of becoming.®
In these terms is shown in this collection the sharp contrast
between the man of the world, nay, of the worlds, and the
Buddhist monk. And the man is proved to be right, the
monk wrong. Mankind does not now look to the monk-world
for help. Help came to it in Gotama, whose teaching about
sense, if we may credit as more t^'iily his the personal talk to
Uttara,^ was not the suppression, hut the development,
literally the making-to-become, of sense and mind by way of
what we now can, as he could not. call ‘ will." And the later
new mandates to man, which we call gospels, were not revealed
to monk- worlds. Man’s salvation lies in his nature being a
‘ bhava,’ a becoming. Sense and mind are the means thereto.
The worlds beyond the grave of any one span of life are
the means thereto. Not to his hope of ultimate perfect
becoming belongs the shrivelled cosmic and human outlook
superimposed upon the founder’s teaching by the influence of
its monastic vehicle. This was not, as is sometimes said, the
ancient Indian outlook. That outlook too was a ‘ becoming ’
thing. MTien Buddhism arose, the sense of ‘ 111 ’ was
darkening it already.
MTien we turn to the collections of the Chitta and Headmen
Sayings® we are in a largely different atmosphere. Though
we still see through a monastic medium, we are now contem-
plating the facts in the life of man-as-becoming — the facts of
life with unsuppres.sed faculties, of death, of the hereafter,
of the man as choosing, willing, working, growing. It is
crudely, not too worthily, worded. There is no clear call any-
where that any one stage of life is but an opportunity for
growth in the great M ay of the worlds. But it is .saner, and
we are in the open air. Here we find not that body and mind
are ill, and their ceasing to be devoutly hoped for. Here
is the founder shown shepherding his fellow-men to believe:
‘ This world is. The world beyond is. . . . Parents are, and
^ Below.p.S. - tii'A.p. 8.5 ; A'amwa =work = actioii. A'./S. ii, 82.
^ Further Itialoyues ii, Sutta 152. s Ptlow, Pts. VII, VIII.
IX
Introdmtory Notes
beings of the nest world, and teachers realizing both worlds
. . . and I, if I live wisely and well, shall be reborn in the happy
beyond. . . . But if I do not so live, then nothing that well •
wishers may say to or of me will bring me there.’ ^
Here do we feel near to Gotama ! Here is his Magga,^ the
Way, and Man the wayfarer. How absurd, in face of such
pages, appear the opinions of persons who will not carefully
read them, that Buddhism was originally a system of ethics
with no call for faith in the unseen, and a metaphysic centring
in the rrnreality of man or self !
2. The Man, the Unrevealed, and Suicide. — But the Sangha
not only decentralized the Way, but also dropped from it
the wayfarer. Buddhaghosa very aptly said, when dis-
cussing Jhana as way for access to the unseen, ‘ there is a way
ivhen there is a ivayfarer.’ ^ Yet it was he more than anyone
who, for the Buddhism of today, drove the final nail into the
coffin of ‘ the man.’ In this volume’s contribution to Bud-
dhism’s thesaurus of parables, some of them very notable,
we may see both stages of teaching — ^that where the ‘ man ’
is not thrust out and that where he is. In the composite
parable of the Snake,^ the climax is when the man (purisa),
toiling on the raft of the Way, leaves the hither shore of things
bodily and mental and, as brahmam, i.e. ‘ a worthy man,’
reaches and stands upon the further shore of the Way to the
Goal. Here is clearly explained ‘man’ surviving the loss of the
body-cum-mind of the world he has left. But in the equally
notable parable of the ‘six-gated border-town,’® the mind
(vinnam) sits as lord of the town at the four -ways, usurping
the place of him whose instrument it is. The Pitaka editors
did not discern that, in dethroning the worther and replacing
1 Pp. 253, 218-20; c/. Dialogues i, 309 /.
2 P. 231. This is the only occurrence of the ‘ First Sermon,’
except that in the Vinaya, and it is spoken to a layman.
3 Commentary on Dliammasangani, p.lGi; Expositor i,2l8: ‘patipada
nam’ esa, paUpannake sati.’ (‘ Progress arises when there is a person
progressing.’)
* Below, p. 107 /. The word ‘ brahmin ’ was often used in the Sayings
to mean ‘ saint. Cf. K.S. i, 2, 67, n. 2.
= Ibid., p. 126.
X
Introductory Notes
him by the process of worthing, they were virtually creating a
neiv woriher. They were making the ‘ minding ’ the ‘ mind-er !
It is no fit retort to say this was parable-talk for the many ,
and that the unreality of the man, or attan, was philosophical
truth. It is not the many, but a single monk who is being
instructed, and there is nothing to show that he was without
culture. And the distinction in teaching, referred to in the
retort, does not appear till the later date of the Milinda
Questions.^ It is not in keeping with Gotama’s repudiation
of the closed fist“ or esoteric teaching of the professional
teacher, nor with his parable here of the three qualities of
soil for the seed sown.® The teaching, he is made to say, is
the same in each quality of hearer. The one may hear and
grow much, another hardly at all.
The dethronement of the man (piiggah, attan) and the
enthronement in his place of his instrument, mind, appear to
have been the joint work of (a) a protestant attitude against
the brahmin’s confounding the real with the unchanging, and
(6) of the new fascination of the study of mind apart from the
man, inaugurated by the so-called Sankhya teaching of Kapila.
The latter aflirmed ‘ the man ’ (piirusa), but sharply severed
him from his mind and body. And Gotama from the first
warned men that these two were not the man, not the self,
not ‘ of you,’ not you.** And he brought in the pregnant,
new idea, that the self changes, grows, can be made to become,
that it is not eternally the same. But the anti-brahmin
attitude and the new psychology combined distorted his
warning into the curious position that the ‘ you ’ is non-
existent, that there is only body and mind, a position strangely
akin to our own temporary ‘ man ’-less outlook.
One of the sinister effects of this dropping of the ‘ man ’
was the condoning in certain cases of suicide. A third occurs
in this volume.® There is no suggestion whatever that
Channa was sacrificing himself to save others, as when a man
1 Questions of Kg, Milinda (S.B.E.) i, 226. ^ Dialogues ii, 107.
^ P. 221/. * See below, pp. 48, 83, 271; vol. iii, 33.
^ P. 30/.; cf. K.S. i, loO; iii, 101 /.
Introductory Notes xi
drops oil an overcrowded raft in shipwreck, or goes out ill into
a deadly Arctic blizzard no more to imperil his comrades’
advance. Channa judged that, being rid of desire for more
‘ becoming,’ he could safely end his own sufferings. It did
not occur to him or his world that, as ‘ man ’ (not body or
mind) in a stage of wayfaring toward the inconceivable Con-
summation, it was his to use the opportunities of the Way in
his stage of it, but not to cut them off at will. These Buddhist
suicides are indications of man’s orphaned state in India,
orphaned in respect of knowledge of his own nature and any
worthy conception of the Highest^ and the Goal thereto. A
man had come to it with the Dhamma of immanent Deity :
/ lay no wood, brahmin, for fires on altars.
Only within hurneth the fire I kindle.
Ever my fire burns; ever tense and ardent
1 arahant live the life of God-faring. -
But men understood it not, and they make him sanction the
unworthy act of the poor little sufferer.
It may well have been the little understanding he met with
that made Gotama’s teaching so notable for its silences. AVe
saw this in the Lakkhana Collection.^ AVe see it here in the
silence with A’’acchagotta.^ His message involved much that
was new: the idea of man the wayfarer himself choosing the
right way by heeding That AAlio was within him as juompting
his will, his choice — the Dhamma of the ’ ought-to-be,’ the
‘may-be,’ the ‘ coming-to-be ’ — which called no less for faith
to accept it than did any vision of the Unseen otherwise con-
ceived. AA’ords for the new were not alwa vs at hand ; words that
were might be misconstrued. The unwise reasons assigned for
his silences are only convincing in the light of these difficulties.
On the contrary, it would conduce greatly to better, wiser
living® to have a truly inspired man, let alone an all-knower,
reveal the mysteries of life. It has helped many, however
Cf. below, p. 269.
- fimS ma-can'j/a (worsened in time to mean celibacy !) Seevol.i, 212.
= Vol. ii, 170. « P. 281 ; cf. p. 272.
^ Further Dialogues i, 306 (Mllunkya Sutta).
xii Introductory Notes
deaf the majority has remained. But in Gotama’s day the
many were unfit to receive more than this: that the good, ife
meant salvation hereafter, and was within the reach, from
within, of every man and woman.
3. Gotama and Magic. — ‘ All-knower ’ Gotama will hardly
have been to his world, even at his maximum vigour. ‘ Sab-
bafinu-Buddha ’ was a title of later date, and the attribute
‘ omniscient,’ in Sutta verses^ and in Abhidhamma,^ the
homage of idealizing after-worshippers. At Vesali, for
instance, the important centre, where most likely he first
resorted on leaving home, to learn of and follow Jain auster-
ities — the one town to which he turned to bid a last farewell® —
it was a debatable opinion whether he had any mandate of a
‘ superhuman ’ kind.^ But we not seldom find him described
as iddhimd, i.e. having psychic power, and 7ndydvi, i.e.
exercising conjurer’s ‘ magic.’
It is fairly obvious that the latter ascription is the sceptical
interpretation of the former attribute made by those who dis-
believed in him, or who feared him.® No unprejudiced reader
can fail to see, that even after discounting later tendencies
to magnify and make more wonderful, we have in Gotama a
man who was what is now called psychically sensitive. It is
scarcely wise to describe him as a my'stic, for the word is
ambiguous. ‘ Union with God,’ or ‘ with the Absolute,’ is
here no just definition. But if we are to cut out from
the records of him, as unplausible, all that may be called
access to the unseen, to wit, clairvoyance, clairaudience, tele-
pathy, iddhi (or superwill), hypnotism, we may, I grant,
retain intact the centre of Gotama’s mandate, but we shall
lop off the entire Left wing. (I say ‘ Left wing ’ deliberately;
our new terms above, far more apt with the one exception of
1 E.g., Vin. Texts i, 90; Further Dialogues i, 121; 340 (Gotama re-
pudiates the attribute); Anguttara ii, 24 (trs. in my Buddhism, 226), etc.
- E.g., Designation of Human Types, pp. 21, 97.
^ Dialogues \\, 131.
^ E.g., Further Dialogues i, 45.
5 'Be\o-vr,p.2iA;FurtherDialoguesi,'2QQ-, ‘ cozening person ’=literally
an illusionist, the usual word for ‘ conjurer ’ (mdydm).
Introductory Notes xiii
iddhi than any known to Buddhists, justify me.) Here I go
no further into the matter.’- For readers of these collections
the historical interest involved lies in this: that psychic
powers, once the monopoly perhaps of the Rishis, or ascetic
seers, of a former day.” and also of some among the brahmins,®
— nor should we omit the conjurer^ — are in these volumes
claimed to be known to, and practised by, some in the
‘ protestant, dissenting ' world of the men® and women first
called Sakya-sons. and among these by its founder.
4. Woman. — The little collection about Womankind, taken
with its pendant, Collection Xo. on Sisters, i.e. Xuns, lends
to this third (or Sapyutta-) Xikilya the special interest in
this connection that attaches also to the Vinaya'’ and to the
Anthology.® Had there been no forward movement among
women in the day and also in the will of the founder, we should
have found no distinct chapters on women, let alone by women,
at all. To repeat a phrase just used, it was only a movement
of the Left . hence the two sections are very small. And whereas
the women in the Order, although technically juniors to all
monks, reveal in these sections an ability to think, decide,
and express themselves not inferior to the men, the lay-
women of ‘Mother-village,’® as in Pali they came to be
called, are not allowed to speak for themselves. They are
herded by the monastic editor, with or without the men
with whom they fit,’® in a few rough, not over-wise generaliza-
tions. The one notable Sayiug about the attitude of sex to
sex in general — that monks should develop towards them the
attitude as toward mother, sister, daughter” — is here omitted.
More in my Dhijnna in Early Buddhism, Ind. Hist. Quarterly,
December, 1927, and more to come.
- C/., e.y.. Further Dialogues i, 271 ; here called ‘ sages."
’ Dialog lies * X.jS. iii, 120.
^ Cf. below, the unworthy exhibition by Mahaka and the experience
of the worthy Citta (pp. 198, 210).
® Ihid. i, p. 10 ' gl. ' Bhikkhunl's. Duties of. and P.ltimokkha.
® Psalms of the Sisters.
“ Matu-gama (-u-omen-' kind,’ or world ’). It is not a derogatory term.
George Eliot: ‘ God . . . made ’em to fit the men." {Mill on the
Floss.) '' Below, p. G8.
xiv Introductory JS/otes
Nor is any woman admonished to develop the corresponding
attitude towards men.
But the last Saying in this collection (p. 168) is notable
enough to give distinction to all these collections: that on
Ariyan Growth {Ariya-rnddhi). We shall await with no
small interest what the Commentary, which Mr. Woodward
is editing for us, may tell us about the occasion for it. VaddJii
and hJidvand were the two words ready to hand,^ had Buddhist
monasticism really grasped the priceless New Word com-
mitted to it, namely, that man, the very man (not body and
mind only) is in ceaseless process of change and becoming.
Here in a very corner of its scriptures comes a sound —
0 hark ! 0 hear ! hoiv thin and char,
And thinner, clearer, farther going . . .
of true teaching, showing what might have been made of Anicca
and Bhava. Why should Anicca ever be harnessed to 111
Were man not at any given moment changing, he could not
become, he could not grow. The new man is not always the
better man, but the better man is always the new man. And
here too we have not the very man, the man-in-man who is
woman too, dethroned and mind, or ‘aggregates ’ substituted;
we have ' the woman ’ who grows, ‘ the woman ’ who wins
the essential, the better ! What lost opportunities does not
the Saying reveal !
5, The Six Nulfaia Places. — A word more, in continuance
of what I put forward in my introductory note to volume
three, on Sayings beginning, not in the usual way, but
with just Samtthl nidunayj. AMiat I have to say would come
better in the next, the last volume, but I would say it while
I can.
Siivatthi is not the only ‘ nidaiia ’ in the Kindred Sayings.
There are in all six such institutions or repositories, and there
are references to them at the beginning of eighty-live Sayings.
They occur in this proportion :
Buddhaghosa equates them, E.rpositor i, 217.
XV
lntrodv£tory Notes
Savatthi nidanaq: in vol. i, 25 times.
!) )) ^ )J
?) )) )> m> 3)
)j j) )j IV j 8
„ „ „ V, 35 „ =71 times
Rajagaha nidanag : „ i, once.
Saketa „ ,, v, twice.
Benares „ „ ii, 3 times.
Kapilavatthu ,, ,, v, 6 ,,
Pa taliputta (Patna) „ v, twice =14 times.
I give these places and numbers (without revising the
latter), not to build upon them any premature theorizing,
but to facilitate future research in the matter of how and
where and when the Sayings were collected and edited.
Mr. Woodward has here rendered nidma by ‘ occasion ’
(p. 23). The more usual commentarial term is uppatti.
But nidma appears to be so used by Dhammapala in his
Udana Commentary, edited recently by Mr. Woodward, and
on the other hand I have no textual support for reading
nidhdna. Let it lie awhile. I do not yet relinquish the belief
that nidcina here refers to the source of the deposited^ and
transmitted record (whatever the form it bore when the
Mkaya was finally compiled), and not to the original scene of
the original utterance, dleanwhile it is of interest to note
that Patna nidana is found only in the fifth volume. In
Dialogues ii, 92, we are shown Patna as a village with all its
future as a metropolis before it.
I set out to be very brief, and lo ! the many words. This
one w’ord more: — great is our debt to the labourer, gifted,
genial, patient, accurate, trustworthy, who has here placed
within mu reach more knowledge about that old-world move-
ment, concerning which many knowing very little, have written
much. Great will one day prove to he his merit !
C. A. F. RHYS DAVIDS.
Chtpstead,
September, 1927.
^ Cf. K.S. ii, 203: 'Nidana is a kUruna in that it stores up (nideli)
the result, then as if saying ‘'here, take it !" makes it go.’ Com-
mentary on the Sutta ' Nidana,' S. ii, XTth 2, § 12.
TRANSLATOR’S NOTE
I AM indebted to Mrs. Rbys Davids for her valuable intro-
duction to this volume, apart from which I have nothing to
add here. In addition to this, she has kindly given me several
suggestions and references which will be foimd in the notes.
I should like to mention how useful I have foimd the new
Pali Dictionary, published by the Pali Text Society, and to
welcome the first part of Volume I (A-ajja) of A Critical Pali
Dictionary, begun by V. Trenckner, revised, continued, and
edited by Professor Dines Andersen and Helmer Smith.
F. L. WOODWARD.
West Tam as, Tasmania, 1927.
xvu
CONTENTS
THE SALlYATANA BOOK
{Salayatana Vagya)
Part I
' II.VPTiK I'AOE
XXXV. THE KIXDRED SAVIXGS ON THE SIXFOLD SPHERE
or sense:
I. THE FIRST FIFTY SUTTAS:
1. Impermanence - - - - i
2. The Pairs .... 4
3. The All 8
4. Quality of Rebirth - - - 14
5. Impermanence {repeated) - - - 14
II. THE SECOND FIFTY SUTTAS.’
1. Ignorance - - - - - 15
2. Migajala - - - - 16
3. The Sick Man - - - - 23
4. Channa and Others - - - 28
5. The Six - .... 40
III. THE THIRD FIFTY SUTTAS:
1. On M’ inning Security - - - 51
2. Worldly Sensual Elements - . 56
3. The Housefathers - - - 66
4. At Devadaha - - - - 80
5. New and Old - - - - 85
IV, THE FOURTH FIFTY SUTTAS:
1. The Destruction of the Lure - - 91
2. The Sixty Summaries - - - 93
3. The Ocean - - - - 97
4. The Snake .... 407
SIX
XX CwUents
Part II
CHAPTE.r. PAGE
XXXVI. KIXDRED SAYINGS ABOUT FEELING:
1. The Section with Verses - - 136
2. On Solitude - - - - 115
3. The Method of the Hundred and Eight - 154
Part III
XXXVII. KINDRED SAYINGS ABOUT WOJLYSKIND:
1. First Repetition - - - 162
2. Second Repetition - - - 165
3. The Fives - - - - - 165
Part IV
XXXVIII. KINDRED SAYINGS ABOUT J.-IMBUKHADAKA - 170
Part V
XXXIX. KINDRED SAYINGS .ABOUT S.VJUNUAKA - 177
P.ART VI
XL. KINDRED SAYINGS .ABOUT MOGG.ALL.aNA - 179
Part VII
XLI. KINDRED SAYINGS ABOUT CITTA - - 190
Part VIII
XLII. KINDRED SAYINGS ABOUT HE.ADiIEN - - 213
Part IX
XLIII. KINDRED S.AA'INGS ABOUT THE U’NCOAIPOUNDED 256
Part X
XLIV. KIXDRED SAVINGS ABOUT THE UNREVEALED - 265
indexes:
I. GENERAL - - - - - 284
II. CHIEF PALI WORDS IN NOTES - - - 292
III. TITLES OF THE SAYINGS - - - 296
APPENDIX 298
THE BOOK
OF THE KINDRED SAYINGS
(SA^YUTTA NIK AY A)
PART IV
THK BOOK CALLED THE ‘ SALAYATAXA ’ - VAGGA
CONTAINING KINDRED SAYINGS ON THE ‘ SIX-
FOLD SPHERE’ OF SENSE AND OTHER SUBJECTS
PART I [CHAPTER XXXV]
KINDRED SAYINGS ON THE SIXFOLD SPHERE OF
SENSE
§ I.— ‘ THE FIRST FIFTY ’ SUTTAS
L TrfE First Chapter ox Impermanexce
§ 1 (1). Impermanent (i): the personal^
Thus have I heard : — The Exalted One was once staying near
SavatthI, at Jeta Grove, in Anathapindika’s Park. Then
the Exalted One addressed the brethren, saying: — ‘ Brethren.’
‘ Lord,’ responded those brethren to the Exalted One.
The Exalted One thus spake: — ‘The eye,^ brethren, is
impermanent. What is impermanent, that is 111.^ VTiat is
1 Ajjhattatj, lit. ' what refers to self,’ personal, interior, as opposed
to bdhiratj, external or objective.
^ ‘There are two eyes: the eje of cognition (iidna) and the eye of
the flesh (may’^a). The eye of cognition is fivefold, to wit : the Buddha
eye, the Norm eye, the all-seeing eye, the divine eye and the wisdom
eye. . . . The eye of the flesh is twofold: that composed of the
elements {sasambhdra) and that of the sensitive surface (pasnda).'
(Buddhaghosa’s Commentary on Sayyuita Sikdya, called Sdmtiha
Pakdsinl, an edition of which I am now preparing. — F. L. W.)
^ Cf. K.S. iii, 21 n.. and Buddhist Psyrholoyy (Mrs. Rhys Davids),
2nd ed., chap. 4.
IV
1
2 The Salayatana Boole [text iv, 2
111, that is void of the self. 'W'liat is void of the self, that is
not niiue: I am not it: it is not niy self. That is how it is
to be regarded with perfect insight of what it really is.
The ear is impermanent. MTiat is impermanent, that is 111.
IITiat is 111, that is void of the self. . . . The nose, . . . the
tongue, . . . the body, . . . the mind is impermanent. lyhat
is impermanent, that is 111. WTiat is 111, that is void of the
self. IITiat is void of the self, that is not mine : I am not it :
it is not my self. That is how it is to be regarded with perfect
insight of what it really is. So seeing, brethren, the well-
taught Ariyan disciple is repelled by eye, ear, nose, tongue,
body, and mind. Being repelled by them, he lusts not for
them. Kot lusting, he is set free. In this freedom comes
insight of being free. Thus he realizes : — ‘ Eebirth is destroyed,
lived is the righteous life, done is the task, for life in these
conditions there is no hereafter.’^
§ 2 (2). Ill (i): the personal.
The eye, brethren, is 111. What is 111, that is void of the
self. WTiat is void of the self, that is not mine: I am not
it : it is not my self ... (as before) . , . there is no hereafter.
§ 3 (3). Void of the self (i) : the personal.
The eye, brethren, is void of the self. What is void of the
self, that is not mine . . . (as before) . . . there is no here-
after.
§ 4 (4). Impermanent (ii): the external.
Objects,^ brethren, are impermanent. IVhat is imper-
manent, that is 111. BTiat is 111, that is void of the self.
I\Tiat is void of the self, that is not mine . . . (as before). . . .
Sounds, scents, savours, thiugs tangible are impermanent. . . .
Mind-states^ are impermanent. . . . MTiat is impermanent,
that is 111. . . . That is how it is to be regarded by perfect
insight of what it really is.
1 Vf. K.S. iii. 20 and n. *.
- liripd here means ‘ things seen.’ Cf. K.S. ii, 75, 97.
^ JJJmmmd. Tehhumahi-dhammdrammanay — ‘base for the thought
in the three worlds.’ Corny.
3
XXXV, i, § 9] Kindred Sayings on Sense
So seeing, brethren, the well-taiight Ariyau disciple is
repelled by bodies, by sounds, scents, savours, things tangible.
He is repelled by mind-states. Being repelled by them, he
lusts not for them. Not lusting, he is set free. In this
freedom comes insight of being free. Thus he realizes:
‘ Eebirth is destroyed. Lived is the righteous life, done is
the task, for life in these conditions there is no hereafter.’
§ 5 (5). Ill (ii): the external.
Objects, brethren, are 111 . . . sounds, scents, savours,
things tangible . . . mind-states are 111 . . . {as before) . . .
‘ there is no hereafter.’
§ G (6). Void of the self (ii); the external.
Objects, brethren, are void of the self . . . {as in § 3).
§ 7 (7). Impernianent (iii): the personal.
The eye, brethren, is impermanent, both in the past and
in the future,^ not to speak of the present. So seeing,
brethren, the well-taught Ariyan disciple cares not for an
eye that is past, is not in love with an eye to be, and, for the
present eye, seeks to be repelled by it, seeks dispassion for
it, seeks the ceasing of it. So also with the ear, the nose,
the tongue, the body. . .
The mind is impernianent, both in the past and in the future,
not to speak of the present . . . {as before) . . . seeks the
ceasing of it.
§ 8 (8). Ill (iii): the personal.
The eye, brethren, is 111, both in the past and in the future,
not to speak of the present. So seeing . . . The mind is 111
. . . seeks the ceasing of it.
§ 9 (9). Void of the self (iii): the external.
The eye . . . tongue . . . body . . . mind is void of the
self . . . {as before).
r Cf. K.S. iii. IS.
- Here kaya.
4
T}ie Salayatana Book
[text iv, 6
§ 10 (10). Impermanent (iv); the external.
Objects . . . sounds . . . scents . . . savours . . . things
tangible . . . mind-states are 111. (The same for lb, § 11.)
§ 12 (12). Void of the self: the external.
Objects, brethren, are void of the self, both in the past and
in the futiue. . . . Sounds, scents, savours, things tangible,
mind-states are void of the self. ... So seeing, the . . .
{as before).'
2. The Second Chapter on the Pairs^
§ 13 (1). By enlightenment.
At Savatthl. . . . Then the Exalted One said : —
‘ Before my enlightenment, brethren, while I was yet un-
enlightened and a Bodhisat, I had this thought:^ Now what
is the satisfaction, what is the misery of the eye ? What is
the way of escape from the eye ? . . . likewise from the
ear . . . nose . . . tongue . . . body . . . what is the satis-
faction, what the misery, what the way of escape from mind ?
Then, brethren, I thought thus; That ease, that pleasure
that arises owing to the eye, — that is the satisfaction of the
eye. That impermanence, that ill, that instability which is
the eye, — that is the misery of the eye. That restraint of
desire and lust, that renouncing of desire and lust which are
in the eye, — that is the way of escape from the eye.
Likewise, that ease, that pleasiue which arises from the
tongue . . . and the rest, which arises from the mind, — that
is the satisfaction of the mind. That impermanence, that 111,
that instability which is in the mind, — that is the misery of
the mind. That restraint of desire and lust, that renouncing
of desire and lust which are in the mind, — that is the way of
escape from the mind.
1 Yamaka-vagga. There are two sayings on each subject in this
.section.
2 Sainbodhena. Of. Dialogues, i, 193 v.
5
XXXV, ii, § 15] Kindred Sayings on Sense
Now so long, brethren, as I did not thoroughly imderstand,
as they really are, the satisfaction of this sixfold external ^
sphere of sense as such, the misery of it as such, the way of
escape from it as such, — so long, brethren, was I doubtful
whether I was enlightened with that supreme enlightenment,
unsurpassed in the world with its devas, its Maras, its Brahmas,
among the host of recluses and brahmins and of devas and
men.
Then indeed the knowledge arose in me and insight arose
in me: ‘ Sure is my release. This is my last birth. There is
no more rebirth for me now.’
§ 14 (2). By enlightenment (ii).
{The same as before for objects, sounds, scents, savours,
tangibles and mind-states, regarded as externals.)
§ 15 (3). By satisfaction.^
Brethren, I practised the search after the satisfaction
which is in the eye, and to this conclusion I came: ‘ In so far
as there is satisfaction of the eye, that by insight have I
rightly seen.’
Brethren, I practised the search after the misery which is
in the eye, and to this conclusion I came: ‘ In so far as there
is misery of the eye, that by insight have I rightly seen.’
Brethren, I practised the search after the way of escape
from the eye, and to this conclusion I came: ‘ In so far as
there is a way of escape from the eye, that by insight have
I rightly seen.’
Likewise as regards ear, nose, tongue, body and mind I
practised the search after the satisfaction, the misery of them,
the way of escape from them, and to this conclusion I came:
‘ In so far as . . .’
^ Cf. K.S. iii, 27. Here Corny, likens the personal passions to the
inside of a house, the externals to the approach to it. tV'hen the house
is full of ehihlren, wives, wealth, grain, etc., and the passions are very
strong, they allow of no approach to anyone. Even if they hear the
rattle of a pot, they ask, ‘ IMiat is that ?’
2 K.S. iii, 28.
6 The Salayatana Booh [text iv, 9
So long, brethren, as I did not thoroughly understand, as
they really are, the satisfaction, the misery, the way of escape
from them as such, so long was I doubtful . . . devas and
men. But as soon as I understood ... I knew for certain
. . . devas and men.
Then indeed the knowledge arose in me . . . ‘ there is no
more rebirth for me now.’
§ 16 (1). By satisfaction (ii).
{The same for bodies, etc., and mind-states).
§ 17 (5). Without satisfaction (i).^
Brethren, if there were not this satisfaction which comes
from the eye, beings would not lust after the eye. But inas-
much as there is satisfaction in the eye, therefore beings lust
after it.
If misery, brethren, pertained not to the eye, beings would
not be repelled by the eye. But inasmuch as there is misery
in the eye, beings are rejielled by it.
If there were no way of escape from the eye, beings could
not escape from it. But inasmuch as there is a way of escape
from it, beings do escape.
So likewise with regard to the satisfaction, the misery, the
way of escape from the ear, nose, tongue, body and mind. . . .
But inasmuch as there is a way of escape from the mind,
therefore beings do escape from it.
So long, brethren, as beings have not understood, as they
really are, the satisfaction as such, the misery as such, the
way of escape as such, in this sixfold personal sphere of sense,
so long, brethren, beings have not remained aloof, detached,
separated, with the barriers to the mind- done away with,
nor have the world and its devas, its Maras, its Brahmas,
nor the host of recluses and brahmins, of devas and mankind.
1 < /. K.S. iii. 2i>.
- ( iiiiiini/tiiti-hik'nfi cehiv'i. Jliirii/dilii is a dyke or boimdary. so a
check or liiudrance. Anethas or adepts, says ('(imy.. live free from
these baiTicr.s. Cf. Pt^. ii., 206; I'J/. a»6; VdA. 186.
7
XXXV, ii, § 2i] Kindred Sayings on Sense
But so soon, brethren, as beings thoroughly understand,
as they really are, the satisfaction as such, the misery as such,
the way of escape as such, in this sixfold personal sphere of
sense, — then, brethren, beings and the world, with its devas
. . . do remain aloof, detached, separated, with the barriers
of mind done away with.
§ 18 (6). Without satisfaction (ii).
{The same for bodies, etc., and mind-states.)
§ 19 (7). By taking delight in (i).
Wlioso, brethren, takes delight in the eye, takes delight
in 111. AlTioso takes delight in 111, is not released from 111,
I declare. Whoso takes delight in the tongue ... in the
mind, takes delight in 111, I declare. kWroso delights in 111,
is not released from 111, I declare. But whoso takes not delight
in the eye, in the tongue ... in mind, — he takes not delight
in 111, and he who takes not delight in 111 is released from 111,
so I declare.
§ 20 (8). By taking delight in (ii).
{The same as the above for objects, sounds, scents, savours,
tangibles and mind-states.)
§ 21 (9) By the uprising (i).^
That, brethren, which is the uprising, the persisting, the
rebirth, the manifestation of objects, — that is the uprising
of 111, the persisting of diseases, the manifestation of decay
and death.
So also with regard to sounds, scents, savours and tan-
gibles. . . .
That which is the uprising, the persisting, the rebirth, the
manifestation of mind-states, — that is the uprising of 111, the
persisting of diseases, the manifestation of decay and death.
But that, brethren, which is the ceasing, the quelling, the
1 Cf. K.S.iu,30.
8
The Salayaia^ia Book [text iv, 14
goiDg out of objects, — that is the ceasing of 111, the quelling
of diseases, the going out of decay and death.
So also ■ft’ith regard to sounds, scents, savours and tan-
gibles. . , .
That which is the ceasing, the quelling, the going out of
mind-states, — that is the ceasing of III, the quelling of
diseases, the going out of decay and death.
§ 22 (10). By the uprising (ii).
some/or objects, sounds, . . . mind-states.)’
3. The Chapter on the All
§ 23 (1). The all}
At Savatthl. . . . Then the Exalted One said: —
‘ Brethren, I will teach you the all. Do you listen to it.
And what, brethren, is the all ? It is eye and object, ear
and sound, nose and scent, tongue and savour, body and
things tangible, mind and mind-states. That, brethren, is
called ‘ the all.’
MTioso, brethren, shoidd say: ‘Eejecting this all, I will
proclaim another all, — it would be mere talk" on his part,
and when questioned he could not make good his boast, and
further would come to an ill pass. 'WTiy so ? Because,
brethren, it would be beyond his scope® to do so.’
24 (2). Abandoning,
I will show you a teaching, brethren, for the abandoning
the all. Do ye listen to it.
And what, brethren, is the teaching for the abandoning of
the all ?
1 See Buildh. Pstjrh.. 74; Pis. of Control-., 8.5 n. At K.S. ii, 52, sabbaij
means ‘ tlie universe ’ (.a.s existing in reality).
\ dra-ral/hn. ‘ l>ase(l on talk.’ Viicdija rnttnbha vntihu-mattalani
evn, hluii'eyyn. Cotny.
^ He might just as well try to lift a roof-pinnacle cn his head, or
ford a deep water, or pull down sun and moon.’ Corny.
9
XXXV, iii, § 26] Kindred Sayings on Sense
The eye, brethren, must be abandoned, objects must be
abandoned, eye-consciousness . . . eye-contact must be
abandoned. That weal or woe or neutral state experienced
which arises owing to eye-contact, — that also must be
abandoned.
The tongue must be abandoned . . . savours . . . tongue-
consciousness . . . tongue-contact must be abandoned. That
weal or woe or neutral state experienced, which arises owing
to tongue-contact, — that also must be abandoned.
Mind must be abandoned, mind-states, mind-consciousness,
mind contact must be abandoned. That weal or woe . . .
which arises owing to mind contact, — that also must be
abandoned.
This, brethren, is the teaching for the abandoning of the all.^
§ 25 (3). Abandoning (ii).
I will teach you a teaching, brethren, for the abandoning
of the all by fully knowing, by comprehending it. Do ye
listen to it. And what, brethren, is that teaching ?
The eye, brethren, must be abandoned by fully knowing,
by comprehending it. Objects . . . eye-consciousness . . .
eye-contact . . . that weal or woe or neutral state . . . that
also must be abandoned by fully knowing, by compre-
hending it.
The tongue . . . savours and the rest . . . that weal or
woe . . . which arises owing to mind-contact, — that also
must be abandoned by fully knowing it, by comprehending it.
§ 26 (4). Comprehension (i).^
Without fully knowing, without comprehending the all,
brethren, without detaching himself from, without abandon-
ing the all, a man is incapable of extinguishing 111.
Without fully knowing, -without comprehending, without
detaching himself from, without abandoning what (all) is a
man incapable of extinguishing 111 ?
1 Cf. S. V, 3(>4. Sabbatthn-gamini-palipuda.
^ ('f. Pis. of Control'., 117 and n. The three parinnCi, says Com;/.,
are here referred to.
10 The Saldyatana Booh [text iv, 19
It is by not fully knowing the eye . . . the tongue . . .
that a man is incapable of extinguishing 111. This is the all,
brethren, without fully knowing which ... a man is so
incapable.
But by fully knowing, by comprehending, by detaching
himself from, by abandoning the all, one is capable of extin-
guishing 111.’
{The scmie is repeated ivithout the negative, together with the
last sentence, for § 27.)
§ 28 (6). On fire.
Once the Exalted One was staying near Gaya on Gaya
Head^ with a thousand brethren.
Then the Exalted One said to the brethren: ‘Brethren,
the all is on fire. What all, brethren, is on fire ?
The eye, brethren, is on fire, objects are on fire, eye-
consciousness . . . eye-contact . . . that weal or woe or
neutral state experienced, which arises owing to eye-contact, —
that also is on fire. On fire with what ? On fire with the
blaze of lust, the blaze of ill-will, the blaze of infatuation, the
blaze of birth, decay and death, sorrow and grief, woe, lamenta-
tion and despair. So I declare.
The tongue is on fire, tongue-consciousness. . . . The
mind is on fire, mind-states . . . mind-consciousness. . . .
So I declare.
So seeing, brethren, the well-taught Ariyan disciple is
repelled by the eye, is repelled by objects, by eye-conscious-
ness, by that weal or woe ... by mind, by mind-conscious-
ness {as before). . . . Being repelled by it, he lusts not for
it. Xot lusting he is set free. In this freedom comes insight
that it is a being free. Thus he realizes ; “ Eebirth is destroyed,
lived is the righteous life, done is the task. For life in these
conditions there is no hereafter.” ’
Thus spake the Exalted One, and those brethren were
pleased at the words, of the Exalted One and welcomed them.
1 r/rt.i.:U. Thi.s is tlie third recorded address of Gotama. His little
band of follow-teachers was now expanded and constituted as a nionk-
eommunity. ( '/. Psalms of the Prethren, 207; Klip.\. i, 2o2; PyA. 19.
11
XXXV, iii, § 30] Kindred Sayings on Sense
And when the teaching was thus expounded the hearts
of those thousand brethren weie utterly set free from the
asavas.
§ 29 (7). Afflictedd
Thus have I heard: Once the Exalted One was staying near
Eajagoha, in Bamboo Grove, at the Squirrels" Feeding-ground.
Then the Exalted One said to the brethren: ‘ Brethren, the
all is afflicted. MTiat all, brethren, is afflicted ?
The eye, brethren, objects . . . eye-consciousness {as above).
. . . With what ? With birth, decay and death, sorrow and
grief, woe, lamentation and despair. So I declare.
Tongue is afflicted, savoms . . . body . . . mind. ... So
seeing, the well-taught Ariyan disciple . . .’
§ 30 (8). Proper.
I will show you, brethren, the proper way of approach to
the uprooting of all conceits.'” Do ye listen to it carefully.
Apply your minds and I will speak.
And what, brethren, is the proper way of approach to the
uprooting of all conceits ?
Here,® brethren, a brother has no conceits of being the
eye or in the eye or coming from the eye. He imagines not:
I have an eye. He has no conceits of objects ... of eye-
consciousness . . . eye-contact. "Whatever weal or woo or
neutral state arises, experienced through eye-contact,- — he
has no conceit of being that, or in that or coming from that,
thinking: That is mine.
So also as regards tongue . . . .savours . . . mind . . .
mind-states and the rest, thinking: That is mine. He has
no conceit of being the all or in the all or coming from the
all. He thinks not: The all is mine.
Thus having no conceits he grasps at nothing in the world.
Being free from grasping he is not troubled. Being untroubled
^ Reading Aih/'ia-Bhula,/ witli MS8.. for tnifUia — rf text.
- iSahba-iiiunnita-. generally given as nine in number, such as ‘ I am, '
‘I am not,’ 'this is mine.’ etc. (f. K.,S. lii, 7.5 j(/'. and i)ifr<t. § 1)0.
Com I/, says tanha-dilflii. The section is repeated at § 00.
^ Idha=imaaiiiiy anaane. ' in the Buddha-rule.’ Corny.
12 The Salayatana Book [text iv, 23
he is by himself set free.^ Thus he realizes, ‘ Rebirth is
destroyed, lived is the righteous life, done is the task. For
life in these conditions there is no hereafter.’
This, brethren, is the proper approach to the uprooting of
all conceits.
§ 31 (9). Helpful^ (i).
I will show you, brethren, a way that is helpful for uprooting
all conceits. Do ye listen to it. What is that way ?
Herein, brethren, a brother has no conceit of the eye . . .
{as above). . . . He thinks not: That is mine. Whatever
conceit one has, brethren, and by whatsoever means and in
whatsoever way. in thinking: It is mine,- — therein is in-
stability. The world delights in becoming because it is based
on change, because it is entangled in becoming.®
So also of tongue . . . savours . . . mind . . . because it
is entangled in being.
So far as there is ‘aggregate,’ (or) ‘condition,’ for)
‘ sphere,’^ a brother has no conceit of being that, or in or
from that, — no conceit of: That is mine. Thus having no
conceits he grasps at nothing in the world. Not grasping
he is not troubled. Not being troubled he himself is by
himself set free: so that he realizes ... ‘for life in these
conditions there is no hereafter.’
This, brethren, is the way helpful for the uprooting of all
conceits.
§ 32 (10). Helpful (ii).
I will show you a way, brethren, that is helpful for the
uprooting of all conceits. Do ye listen to it. And what,
brethren, is that way ?
'■ Paecattaij yeva parinibbdyali. Cf. K.S. iii, 17.
- Sappaya. Cf. infra, §§ 146-9.
^ Blmm-mtto. Corny, explainfs mtto exegetkujhj Wms-. hlmvesu laggo
higgito palibiiddho ayay loko blmray yem ahhinandnti : ‘hanging, hung
on to rebirths, this world delights in rebirth (lit. ‘hccnming’). Satio
means (a) having being, (b) alt.aohed to.
'* The basis of birth of the jxinra-ldhiuidhn (hvefold personality) is
the eighteen dMhis (physical elements) and the twelve nyalanas (spheres
of sense). Read ‘ Ihandla-dkdtu-aialanatj.’ Cf. Ps-s. Si 'ers, ver. 73.
XXXV, iii, § 32 ] Kitidred Sayings on Sense 13
Now what think ye, brethren ? Is the eye permanent or
impermanent V
‘ Impermanent, lord.’
‘ What is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ Now what is impermanent, woeful, by nature changeable, —
is it fitting to regard that as “ This is mine. This am I.
This is my self ” ?’
‘ Surely not, lord.’
‘ Objects . . . eye-consciousness, eye-contact, — is that per-
manent or impermanent V
‘ Impermanent, lord.’
‘ That weal or woe or neutral state experienced, that
arises from eye-contact, — is that permanent or imperma-
nent ?’
‘ Impermanent, lord.’
‘ What is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ Now what is impermanent, woeful, by nature changeable, —
is it fitting to regard that as: “ This is mine. This am I.
This is my self ” V
‘ Surely not, lord.’
‘ Is the tongue permanent or impermanent V
‘ Impermanent, lord.’
‘ Is savour, tongue-consciousness, tongue-contact ... Is
that weal or woe or neutral state arising . . . permanent or
impermanent V
‘ Impermanent, lord.’
‘ So also of mind, mind-states, mind-consciousness, mind-
contact, the weal or woe or neutral state arising therefrom.—
is that permanent or impermanent ?’
‘ Impermanent, lord.’
‘ What is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ Then, of what is impermanent, woeful and by nature
changeable, is it fitting to regard that as: “This is mine.
This am I. This is my self ” ?’
‘ Surely not, lord.’
14 The Salayatana Book [text iv, 26
‘ So seeing, bretliren, tlie well-taxiglit Ariyan disciple . . .
(as before) . . . there is no hereafter.”
This, brethren, is that way that is helpful for the rooting out
of all conceits.’
4. The Chapter on Quality of Rebirth^
§ 33 (1). Birth.
At Savatthi. . . . Then the Exalted One said to the
brethren : —
‘ The all, brethren, is subject to rebirth.^ IVhat all ? The
eye, bretliren, is subject to rebirth: objects . . . mind (as
before). ... So seeing the well-taught Ariyan disciple is
repelled by eye ... so that he realizes “ There is no here-
after.” ’
§§ 34-4-2 (2-10).
(The same is said of age, sickness, death, sorrow, impurity,
dissolution, growing old, uprising and ceasing to be.)
5. The Chapter on Impermanence
§§ 43-53 (1-10).
(The same is repeated for The all a.s impermanent, woeful,
void of self, to be fully known, comprehended, abandoned,
realized, to be comprehended by full knowledge, as oppressed
and afflicted.)
1 JCitidhainiiio : — dliainma=]iu\ iiig the quality of, the rule of; hence
‘subject to,' ■ liable to.’
Supra, p. 1 1, n. 3. For the Atniaij-view of the Hindus see Deussen,
Philosophy of the V^xtnidiads (the Atman and the organs), p. 205.
Comy.'s comment on ‘the all’ evidently refers to that view.
IL— THE ‘ SECOND FIFTY ’ SUTTAS
1. The Chapter on Ignorance
§ 53 (1). Ignorance.
Then a certain brother came to the Exalted One, and on
coming to him saluted him and sat down at one side. So
seated that brother said this ;
‘ By how knowing, lord, by how seeing does ignorance
vanish and knowledge arise V
‘ In him that knows and sees the eye as impermanent,
brother, ignorance vanishes and knowledge arises. In him
that knows and sees objects . . . and the rest, as imper-
manent, ignorance vanishes and knowledge arises.’
§ 54 (2). Fetters (i).
{The above repeated for The fetters are abandoned.)
§ 55 (3). Fetters (ii).
... ‘ By how knowing, lord, by how seeing do the fetters
come to be uprooted V
‘ By knowing, by seeing, brother, the eye as void of the
self.’
§§ 56-7 (4-5). The dsavas (i-ii).
. . . ‘ By how knowing, lord, by how seeing do the asavas
come to be abandoned . . . and uprooted V
{The reply is the same as before.)
§§ 58-59 (6-7). Lurking tendency (i-ii).
{The same question and answer as before for Abandoning
and uprooting.)
16
The Sal^dyatana Booh
[TEXT iv, 32
§ GO (8). Comprehension.
I will sliow you, bretlireu, a teaching for the comprehension
of all attachment. Listen to it. What is that teaching ?
Dependent on the eye and object arises eye-consciousness.
The union of these three is contact. Dependent on contact
is feeling. So seeing, the well-taught Ariyan disciple is
repelled by the eye, by objects, by eye-consciousness, by
eye-contact, and by feeling. Being repelled by them he lusts
not for them. Not lusting he is set free. By freedom he
realizes ‘ Attachment has been comprehended by me.’
Dependent on ear and sounds arises ear-consciousness. . . .
Dependent on nose and scents arises the sense of smell.
Dependent on tongue and savours arises the sense of
taste. Dependent on body and tangibles arises the sense
of touch. Dependent on mind and mind-states arises mind-
consciousness. The union of these three is contact. De-
pendent on contact is feeling.
So seeing, the well-taught Ariyan disciple . . . realizes
‘ Attachment has been comprehended by me.’
This, brethren, is the teaching for the comprehension of all
attichment.
§ 61 (9). Exhausting (i).
(Thx same for The exhausting of all attachment.)
§ 62 (10). Exhausting (ii).
{The same as § 32, substituting ‘ exhausting attachment ’for
' uprooting all conceits ’).
2 . The Chapter on Migajala
§ 63 (1). Bg Migajala} (i).
At Savatthi was the occasion^ (for this discourse). . . .
Then the venerable Migajala came to the Exalted One. , . .
Seated at one side he thus addressed the Exalted One : —
1 Lit. ‘ huntmg-net.’ This brother, or one of the same name, is
found in Psalms of the Brethren, p. 216 (Theragatha, ccxvii). He was
a son of the famous patroness of the Order, Visakha. was ordained and
Ixicame Arahant.
2 Niblnn.
17
XXXV, II, 2, § 63] Kindred Sayings on Sense
‘ “ Dwelling alone ! Dwelling alone !” lord, is the saying.
Pray, lord, to what extent is one a dweller alone, and to what
extent is one a dweller with a mate
‘ There are, Migajala, objects cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother be enamoured of them,^ if he
welcome them, if he persist in clinging to them, so enamoured,
so persisting in clinging to them, there comes a lure upon
him. Where there is a lure there is infatuation. WTiere there
is infatuation there is bondage. Bound in the bondage of
the lure, Migajala, a brother is called “ dweller with a
mate.” . . .
There are, Migajala, savours cognizable by the tongue . . .
there are mind-states cognizable by the mind . . . inciting to
lust. If a brother be enamoured of them . . . there comes
a lure upon him. Where there is a lure, there is bondage. . . .
Bound with the bondage of the lure, Migajala, a brother is
called “ dweller with a mate.”
A brother so dwelling, Jligajala, though he frequent jungle
glades, hermitages and lodgings in the forest, remote from
sound, remote from uproar, free from the breath of crowds,®
where one lodges far from human kind, places meet for soli-
tude, — yet is he called “ dweller with a mate.”
Why so ? Craving is the mate he has not left behind.
Therefore is he called “ dweller with a mate.”
But, Migajala, there are objects cognizable by the eye,
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother be not enamoured of them,
welcome them not, persist not in clinging to them, in him not
so enamoured of them, not welcoming them, not so persisting
in clinging to them, the lure fades away. MTiere there is no
lure, there is no infatuation. 'Where there is no infatuation,
1 Sadutiya, ‘ with a second ’ is often used as here of one's attendant
craving. Cf. K.S. i, 36-6 n., and below, § 88.
K.S. iii, 15. This section is partly repeated to Punna at § 88.
^ Pantdni. Cf. 31. i, 16. Vi-jatta-vdtdni. Cf. Vin. ii, 158; l';6/i.-l.
251, 366; V.3I. 72. Corny, says saysuratia-janas.sa sanravdtavirahiWini
(free of the emanations of a crowd).
IV
18 The Salayotnna Booh [text iv, 37
there is no bondage. Freed from the bondage of the lure,
Migajala, a brother is called “ dweller alone.”
So also with regard to savours cognizable by the tongue,
and mind-states cognizable by mind. . . .
Thus dwelling, Migajala, a brother, though he dwell amid
a village crowded with brethren and sisters, with lay-brethren
and lay-sisters, with rajahs and royal ministers, with sec-
tarians and their followers, — yet is he called “ dweller alone.”
MTiy so ? Craving is the mate he has left behind. Therefore
is he called “ dweller alone.” ’
§ 64 (2). Migajala (ii).
. . . Then the venerable Migajala came to the Exalted One.
. . . Seated at one side the venerable Migajala said to the
Exalted One: —
‘ Well for me, lord, if the Exalted One should teach me
a teaching in brief, hearing which I might dwell solitary,
secluded, zealous, ardent and aspiring.’
‘ There are objects, Migajala, cognizable by the eye, desir-
able, pleasant, delightful and dear, passion-fraught, inciting
to lust. If a brother be enamoured of them, welcome them,
persist in clinging to them, so enamoured, so welcoming, so
persisting in clinging, there comes a here upon him. The
arising of the Uu-e, Migajala, is the arising of 111, so I declare.
There are, Migajala, savours cognizable by the tongue . . .
mind-states cognizable by the mind. . . .
There are objects, Migajala, cognizable by the eye . . .
savours cognizable by the tongue . . . mind-states cognizable
by the mind . . . inciting to lust. If a brother be not
enamoured of them . . . the lure fades away. The fading
away of the lure, Migajala, is the fading away of 111, so I
declare.’
Thereupon the venerable Migajala welcomed the words of the
Exalted One, and took delight in them, rose from his seat,
saluted the Exalted One by the right and went away.
Thereafter the venerable IMigajala, dwelling solitary, se-
cluded, zealous, ardent and aspiring, in no long time attained
19
XXXV, 11, 2, § 65] Kindred Sayings an Sense
that goal for which the clansmen rightly leave home for the
homeless life, even that unrivalled goal of righteous living:
attained it even in that very life, and knowing it for himself,
realizing it for himself, abode therein, so that he came to know :
‘ Destroyed is rebirth, lived is the righteous life, done is the
task. For life in these conditions there is no hereafter.’
And the venerable Migajala was yet another of the Axahants.
§ 65 (.3). Samiddhi (i).
Once the Exalted One was .staying near Kajagaha, in
Bamboo Grove, at the Squirrels’ Feeding-ground. Then the
venerable Samiddhi^ came to the Exalted One and thus
addressed him : —
‘ “ Mara ! Mara !” is the saying, lord. Pray, lord, to what
extent is there Mara^ or the symptoms® of ilara ? ’
‘ 'Where there is eye, Samiddhi, objects, eye-consciousness,
and things cognizable by the eye, there is Mara and his
symptoms.
There is ear-, nose-, tongue- and body-consciousness, there
is mind, mind-states, mind-consciousne.ss and things cognizable
by mind-consciousness. There is Mara and the symptoms
of Mara.
But where there is no eye, no objects, no eye-consciousness
or things cognizable by the eye-consciousiiess, there, Samiddhi.
there is no Mara or symptoms of Mara.
The same is to be said of the tongue, savours, tongue-
consciousness and things cognizable by tongue-consciousness
. . . and so on.
AVhere there is no mind, no mind-states, no mind-conscious-
ness, no things cognizable thereby, there is no Mara or symp-
toms of Mara.’
1 Cf. K.S. i, It, ItS; ^ vf the Brethren. ,'>1 ; Jdt. ii. No. 107 (Jut,,
text ii, pp. 56 sxml ff.). The naiiio moans ' pro.spornns ' or ‘lucky.’
Ho was, says Corny., very beautiful, ‘like a flower that has just bloomed.’
His temptation by a demtd or nymph is described in the passage of
■Jdtaha and S. i quoted.
“ For Mara see K.S. iii, 1.7.5, 160. Mnranag. Corny.
® Pa/Tiifdh', ‘ The realm of Mara.’ Corny.
20
The Salayatana Booh
[text iv, 40
§ 66 (4). Samiddhi (ii).
. . . ‘ “ A being ! A being !” is the saying, lord. Pray,
lord, to what extent is there a being or the symptoms of a
being V
{The same reply is given here and at §§ 61-8 for 111 and The
world.)i
§ 69. (7) Upasena.
Once the venerable Sariputta and the venerable Upasena
were staying near Rajagaha in Cool Grove, at Snakeshood
Grotto.^
Now at that time a snake had fallen on the venerable
Upasena’s body. Then the venerable Upasena called to the
brethren, saying : ‘ Come hither, friends, lift this body of
mine on to a couch and take it outside before it be scattered
here and now, just like a handful of chaff.’
At these words the venerable Sariputta said to the venerable
Upasena: ‘ But we see no change in the venerable Upasena’s
body, no change for the worse in his faculties.’
Then the venerable Upasena repeated what he had said,
adding: ‘ Friend Sariputta, he who should think, “ I am the
eye,” “ The eye is mine,” or “ I am the tongue, the tongue is
mine,” or “ I am the mind, the mind is mine,”— in him there
would be a change in his body, there would be a change for
the worse in his faculties. But I, friend, have no such ideas.
How then could there be any change in my body, any change
for the worse in my faculties V
Now the venerable Upasena had long since quelled the
lurking tendencies that make for ‘ I ’ and ‘ mine.’ Therefore
the venerable Upasena had no such ideas as, ‘ I am the eye, the
1 Loka. Liijjana 2xdujjanaOhena. Corny. (The usual commentarial
derivation of the word, as meaning ‘ that which crumbles away.’)
“ Sappa-sondihi-pabbMra. Cf. Vin. ii, 76; D. ii, 116. Corny, says
it was shaped like a snake’s hood. Upasena was Sariputta’s younger
brother. After his meal he was sitting in the shadow of the grotto,
fanned by the gentle breeze, mending his outer robe. Two young
snakes were sporting in the tendrils overhanging the cave. One fell
on the elder’s shoulder. He was bitten and the venom spread rapidly
through his body.
XXXV, II, 2 , § 7 o] Kindred Sayings on Sense 21
eye is mine,’ or ‘ I am the tongue, the tongue is mine,’ or
‘ I am the mind, the mind is mine.’
So those brethren put the venerable Upasena’s body on a
couch and bore it outside. And the venerable Upasena’s
body there and then was scattered just like a handful of
chaff.
§ 70 (8). Upamm.
Then the venerable Upavana^ came to see the Exalted
One. . . . As he sat at one side he said to the Exalted One : —
‘ “ Of immediate use is the Norm ! Of immediate use is the
Norm !” is the saying, lord. Pray, lord, to what extent is
the Norm of immediate use,^ apart from time, bidding one
come and see, leading on (to the Goal), to be experienced,
each for himself, by the wise V
‘ Now here (under my teaching), Upavana, when a brother
sees an object with the eye, he e.xperiences objects, conceives
a passion for objects, and of that passion for objects which
exists for him personally he is aware, “ I have personally a
passion for objects.” Now, Upavana, in so far as a brother is
thus aware of his personal passion for objects, I say the Norm
is of immediate use, apart from time, bidding one come to see,
leading on, to be experienced, each for himself, by the wise.
Then again, Upavana ... as regards the sense organs . . .
when he tastes a savour with the tongue, he experiences
savours and conceives a passion for savoius and so forth.
So also as regards mind ... a brother being conscious of a
mind-state with mind experiences mind-states, conceives a
passion forThem, and of that passion for mind-states which
exists for him personally he is aware, “ I have personally a
passion for mind-states.” Now in so far as he is thus aware
of his personal passion for mind-states, I say the Norm is of
immediate use. . . .
But herein, Upavana, when a brother sees an object with
the eye, he experiences objects, but he does not conceive a
^ Cf. K.S. i, 220; S. v, 76. He was the personal attendant of the
Buddha before Ananda.
^ The well-known epithets of the Dhamma. Cf. S. i, 0; Dialoij., iii,
10 II.; V.M. 215. Cf. K.S. i, 16; ‘a thing of the present ’ (sanditthiko).
22 The SalayaUma Booh [text iv, 43
passion for objects. As there is no passion for objects existing
for him personally, he is aware, “ I have personally no passion
for objects."’ Since this is so, Upavana, . . . I say the Norm
is of immediate use.
So also, Upavana, as regards ear and sound, nose and scent,
tongue and savour, and mind {as above). . . . Since this is
so I say the Norm is of immediate use, apart from time,
bidding one come and see, leading onwards, to be experienced
each for himself by the wise.’ ^
§ 71 (9). Concerning the sixfold sphere of contact (i).
‘ "iMiatsoever brother, brethren, understands not, as they
really are, the arising and destruction, the satisfaction and
misery, and the escape from the sixfold sphere of contact, — ■
not lived by such an one is the righteous life. Far is he from
this Norm and Discipline.’
At these words a certain brother addressed the Exalted
One, saying : —
‘ Herein, lord, I am in despair;- for I, lord, do not under-
stand these things as they really are.’
‘ Now what think you, brother ? Do you regard these
thus This is mine. This ami. This is my self ”
‘ No indeed, lord.’
‘ Well said, brother. And herein, brother, by right under-
standing as it really is: “ This eye is not mine. This am I
not. This is not my self,” the eye will have been rightly
seen. That is the end of 111. So also as regards mind. . . .
That is the end of 111.’
§ 72 (lU!. Concerning the sixfold sphere of contact (ii).
{The same as the above with the addition, after ’ rightly seen,’
of : ‘ Thus the first sphere of contact will have been abandoned
by you, so as to become again no more in future time. So
also as regards tongue and mind.’)
1 In this snlta, .says < ' 01101 ., the ■'■ekhn (pupil) and lii.s experiences are
discussed.
“ Aiuissdstij. ' 1 have no comfort.’ Sronhid amtho ndnia aJian ti.
Coiny., who e.xplains it as asMsa-nulthu (hopeless).
XXXV, II, 3 , § 74] Kindred Sayinys on Sense
23
§ 73 (11). Concerning the sijcfoM sphere of contact (iii).
{The same down to .•)
' Now what think you, brother ? Is the eye permanent or
impermanent V
‘ Impermanent, lord.’
{The rest as in § 32 to ' there is no hereafter. )
3. Thu (Jhafthr on the Sick i\lAN
§ 74 (1). Sick (i)2
At Savatthi was the occasion (for this discoiu'.se). . . .
Then a certain brother came to see the Exalted One. . . .
Seated at one side that brother said this to the E.xalted One : —
‘ Lord, in such and such a lodging there is a brother, a
novice, of no reputation.- He is sick, afflicted, stricken with
a sore disease. Well were it, lord, if the Exalted One should
visit that brother, out of compassion for him.’
Then the Exalted One, on he.iring the words ’ novice ’ and
‘ sick,’ and finding that he was of no reputation, went to
where that brother was.
How that brother saw the Exalted One coming, while yet
he was far off, and seeing him he stirred upon his bed.
Then the Exalted One (on coming to him) said: ’ Enough,
brother ! Stir not on your bed. There are these seats made
ready. I will sit there.’ And he sat on a seat made ready.
So the Exalted One sat down and said to that brother : —
‘ Well, brother ! I hope you are bearing up. I hope you
are enduring. Do your pains abate and not increase ? Are
there signs of their abating and not increasing
‘ No, lord. I am not bearing up. I am not enduring.
^ The substance of this section occurs at A iii, ll'J (K.S. in, 101),
where see n. and Brethren, pp. 197-200.
^ Ap prih riata. ‘ Not well known like Kaliula or Suinana, for instance. ’
Corny.
Cf. K.8. iii, 102, 106. The usual formula of greeting to a sick
man. But we are not to suppose the Master always used these same
words, or got the same reply. It is a good example of the basis on
which tile whole Scriptures are compo.sed, for the purpose of learning
by heart. But here and there we may get ipsisiiimi cerba.
24 The Salayatatia Book [text iv, 46
Strong pains come upon me. They do not abate. There is
no sign of their abating, but of their increasing.’
‘ I hope, brother, you have no doubt, no remorse.’
‘ Indeed, lord, I have no little doubt. I have no little
remorse.’
‘ But I hope that as to morals you yourself make no
reproach.’
‘ Xo indeed, lord.’
‘ Then, brother, if that is so, you must have some doubt,
you must have some regret.’
‘ Lord, I do not imderstand the meaning of the purity of
life in the Norm taught by the Exalted One.’
‘ Well, brother, if you do not understand the meaning of
the purity of life in the Norm taught by me, in what sense
do you understand it V
‘ Passion and the destruction of passion, lord, — that is
what I understand to be the Norm taught by the Exalted
One.’
‘ Well said, brother ! Well said ! Well indeed do you
understand the meaning of the Norm taught by me. Indeed
it means passion and the destruction of passion.
Now what think you, brother ? Is the eye permanent or
impermanent V
‘ Impermanent, lord.’
‘ Is the ear . . . nose . . . tongue . . . body ... is mind
permanent or impermanent ? ’
‘ Impermanent, lord.’
‘ And what is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ And what is impermanent, woeful, by nature changeable, —
is it proper to regard that as “ This is mine. I am this.
This is my self ” ?’
‘ No indeed, lord.’
‘ If he sees thus, the well-taught Ariyan disciple is repelled
by the eye, the ear, the tongue and the rest ... so that he
realizes ‘‘ Eor life in these conditions there is no hereafter.” ’
Thus spake the Exalted One. And that brother was
delighted and welcomed the words of the Exalted One. More-
25
XXXV, II, 3, § 76] Kindred Sayings an Sense
over, when this discourse was uttered, in that brother arose
the pure and flawless eye of the Norm, (so that he saw) ‘ \\Tiat-
soever is of a nature to arise, all that is of a nature to cease.’
§ 75 (2). Sick (ii).
{Exactly the same as the above down to ‘ in what sense do
you understand it ?’)
‘ Final emancipation without grasping,^ lord, I take to be
the meaning of the Norm taught by the Exalted One.’
‘ Well said, brother ! Well said ! Well indeed do you
understand the meaning of the Norm taught by me. Indeed
it means final emancipation without grasping. Now what
think you, brother ? (as above) . . . “ there is no hereafter.” ’
Thus spake the Exalted One. And that brother was
delighted and welcomed the words of the Exalted One. More-
over, when this discourse was uttered, the heart of that brother
was released from the asavas without grasping.
§ 76 (3). Rddha (i).
Then the venerable Radha- came to the Exalted One. . .
Seated at one side the venerable Radha said to the Exalted
One
‘ Well for me, lord, if the Exalted One would teach me a
teaching in brief, hearing which I might dwell remote and
earnest, ardent and aspiring.’
‘ What is impermanent, Radha, — for that you must abandon
desire. And what is impermanent, Radha ? The eye . . .
objects . . . eye-consciousness . . . eye-contact . . . that
weal or woe or neutral state experienced, which arises owing
to eye-contact. What is impermanent, you must abandon
desire for that.
Tongue . . . body . . . mind . . . mind-states .... mind
consciousness . . . mind-contact . . . you must abandon
desire for all that.’
1 Anupddd-piirinibbdna.
^ For Radha cf. K.S. iii, 66, §§ ldo-63; Brethren, 11.5.
26
The SalayutaHa Booh
[text iv, 49
§§ 77, 78 (4, 5). Radha (ii, iii).
{The same is said for ‘ 111 ’ and ‘ Impermaueuce.')
§ 79 (6). Ignorance (i).
Then a certain brother came to the Exalted One. . . .
Seated at one side that brother said to the Exalted One; —
‘ Is there, lord, any one thing which must be abandoned;
by abandoning which ignorance is abandoned and knowledge
.springs up in a brother ?’
‘ There is indeed such a thing, brother. . . . And what is
that thing ? Ignorance, brother, is that one thing by abandon-
ing which one abandons ignorance and knowledge arises in a
brother.’
‘ But how knowing, lord, how seeing, does a brother abandon
ignorance so that knowledge arises ?’
‘ By knowing, by seeing eye as impermanent, brother,
ignorance is abandoned and knowledge arises in a brother.
By knowing, by seeing objects . . . that weal or woe or
neutral state arising owing to eye-contact, — by knowing, by
seeing that also as impermanent, ignorance is abandoned and
knowledge arises in a brother. So also with regard to the
tongue and mind.
So seeing, brother, so knowing, ignorance is abandoned and
knowledge arises in a brother.’
§ 80 (7). Ignorance (ii).
{The same down to .')
‘ But how knowing, lord, how seeing is ignorance abandoned
and knowledge arises in a brother V
‘ Herein, brother, it has been heard by a certain brother:
“ Things ought not to be adhered to.”^ Then if that brother
has heard, All things ought not to be adhered to,” he fully
understands the whole Norm. Fully understanding it, he
1 Dhiiinind nnhiij nbhinive-Hiya. Conti/. ’ TehhutnulM-dhaiitmd (belong-
ing to the three w'orltls of e.’ci.steuce) : nn tjiMd uhhiiiicesatthdrj /tnruniusd-
ijdhean f/nithihiti ' — i.e.. ouglit not to bo taken liold of by way of mental
bias, with wrongful view.
27
XXXV, II, 3 , § 8i] Kindred Sayings an Sense
comprelieads it. Conipreiiending it, lie regards all plienomena^
as changeable. He regards the eye . . . objects . . . and
the rest as changeable. So knowing, so seeing, a brother
abandons ignorance and knowledge arises in him.’
§ 81 (8). A brothers
Then a number of brethren came to see the Exalted One. . . .
Seated at one side those brethren said to the Exalted One : —
‘ Xow here, lord, the wandering sectarians thus question us :
What is the object, friend, for which the holy life is lived
under the rule of Gotama the recluse V’ Thus questioned,
lord, we thus make answer to those wandering sectarians:
“ It is for the full knowledge of 111 that the holy life is lived
under the rule of the Exalted One.” Pray, lord, when, thus
questioned,® we so make answer, do we state the views of the
Exalted One, without misrepresenting the Exalted One by
stating an untruth 1 Do we answer in accordance with his
teaching, so that no one who agrees with his teaching and
follows his views could incirr reproach P
‘ Truly, brethren, when thus questioned you thus make
answer, ye do state my views ... in stating that it is for
the full knowledge of 111 that the holy life is lived under my
rule.
But if, brethren, the wandering sectarians should thus
question you: “ But what, friend, is that 111, for the full
knowledge of which the holy life is lived under the ride of
Gotama the recluse ? ’• — thus questioned ye should answer
thus: “The eye, friend, is III. For full knowledge of that
the holy life is lived. . . . Objects . . . that weal or woe
or neutral state . . . mind . . . that weal or woe or neutral
state that arises through mind-contact, — that also is 111.
Fully to know that, the holy life is lived under the rule of the
Exalted One.” Thus questioned, brethren, by those wander-
ing sectarians, thus should ye make answer.’
^ Sabbaniinittuni (iiiiiatu, byway of ' otln'im-.'is.
- Cf. § 1.51.
^ Cf. K.tS. ii, 28; iii, lOO.
28
The Salayatana Book
[text iv, 52
§ 82 (9). The world.
Then a certain brother came to see the Exalted One. . . .
Seated at one side that brother said to the Exalted One : —
‘“The world! The world 1”^ is the saying, lord. How
far, lord, does this saying go V
‘It crumbles away, brethren. Therefore it is called “the
world.'"’ What crumbles away? The eye . . . objects . . .
eye-consciousness . . .(as before). It crumbles away, brethren.
Therefore it is called “ the world.” ’
§ 83 (10). Phagguna.
Then the venerable Phagguna^ came to see the Exalted One.
. . . Seated at one side ... he asked :
‘ Is there, lord, an eye, by which seeing one could recognize
and proclaim the past Buddhas, those who have passed away,
who have broken down the hindrances,® cut off the road (of
craving), ended the round of rebirth, escaped from all 111 ?
Is there a tongue by which tasting ... is there a mind by
which cognizing, one could recognize and proclaim the past
Buddhas . . . who have escaped from all 111 ?’
‘ There is no such eye, Phagguna. There is no such tongue
. . . there is no mind such as to be capable of these things.’
4. The Chapter on Channa and Others
§ 84 (1). Transitory.
Then the venerable Ananda came to see the Exalted One.
. . . Seated at one side the venerable Ananda said to the
Exalted One: —
The world ! The world !” is the saying, lord. Pray
how far, lord, does this saying go V
1 Loko, hijjati. Cf. K.S. iii, 887, ». 4; .supra, § 68; infra, § 116 (for
.Ananda’s explanation).
- Cf. K.S. ii, 9 for another of this name.
^ Chinna-papar'ica. Vatiima=tanlid-catuma. Corny.
29
XXXV, II, 4, § 86] Kindred Sayings on Sense
‘ What is transitory^ by nature, Ananda, is called “ the
world” in the Axiyan discipline. And what, Ananda, is
transitory by nature ? The eye, Ananda, is transitory by
nature . . . objects . . . tongue . . . mind is transitory by
nature, mind-states, mind-consciousness, mind-contact, what-
soever weal or woe or neutral state experienced arises owing
to mind-contact,- — that also is transitory by nature. What
is thus transitory, Ananda, is called “ the world ” in the
Ariyan discipline.’
§ 85 (2). Void.
Then the venerable Ananda . . . said thus to the Exalted
One
‘ “ Void^ is the world ! Void is the world !” is the saying,
lord. Pray, lord, how far does this saying go V
‘ Because the world is void of the self, Ananda, or of what
belongs to the self,^ therefore is it said “ Void is the world.”
And what, Ananda, is void of the self or what belongs to the
self ?
Eye . . . objects . . . eye-consciousness and the rest are
void of the self. That is why, Ananda, it is said “ Void is
the world.” ’
§ 86 (3). In brief.
. . . Seated at one side the venerable Ananda said to the
Exalted One : — -
‘ Well for me, lord, if the Exalted One would teach me a
teaching in brief, hearing which teaching from the Exalted
One I might dwell solitary, remote, earnest, ardent and
aspiring.’
‘ Now what think you, Ananda ? Is the eye permanent
or impermanent V {the rest as in § 32 down to ‘ there is no
hereafter ’).
^ Paloka-dhamma—bhijjanaka, Corny., and at Par. Jot.. Corny. 606,
palokinay jaramaranthi palujjana-dhaminay. Cf. 8. iii, 167 {K.S. iii,
143 «.).
^ Cf. Pis. of Control'., 58, 62: V.M. ii, 653; Buddhism (Mrs. Rhys
Davids), 52.
® Attaniya. Corny, attano santakena jnrikkhdrem — i.e., void of any
property belonging to the self.
30
The Saldyatana Booh
[text iv, 55
§ 87 (J:). Channel.
Once tlie Exalted One was staying near Rajagaha in Bamboo
Grove, at the Squirrels' Feeding-ground.
Now at that time the venerable Saripiitta, the venerable
Cunda,^ the Great and the venerable Channa,“ were staying on
Vulture’s Peak.
At that time the venerable Channa was sick, afflicted,
stricken with a sore disease.
Then the venerable Sariputta, at eventide rising from his
solitude, went to visit the venerable Cunda, and on coming
to him said:
‘ Let us go, friend Cunda, to visit the venerable Channa
and ask about hi.s sickness.’
And the venerable Cunda the Great assented, saying, ‘ Very
well, friend.’
So they two went to visit the venerable Channa, and on
reaching him sat down on a seat made ready. On sitting
down the venerable Sariputta said to the venerable Channa :
‘ Well, friend, I hope you are bearing ujn I hope you are
enduring. Do your pains abate and not increase ? Are there
signs of their abating and not increasing
‘ No, friend Sariputta. I am not bearing up. I am not
enduring. Strong pains come upon me. They do not abate.
There is no sign of their abating, but of their increasing.
Just as if, friend, a strong maiP with a sharp-pointed sword
were crashing into my brain, just so, friend, does the strong
rush of vital air torment my brain. No, friend, I am not
bearing xqp I am not enduring.
Just as if, friend, a skilful butcher or butcher’s ’prentice
with a sharp butcher’.s knife were ripping up my belly, even
1 Yfiuugci' hi'otlwT of Saiiputta and one of the cliief cldcT.s. d/.
TlreOtren, 110.
- ('omi/. .says it is not the Clianna (master of liis hor.se) of the Buddha’s
■forthgoing ’ {rf. K.S. in, 11 n.) but another, ('f. M. ii, 19:1; iii, 260.
^ ( f. sui>ra. § 74.
1 The stock epithet.s for unbearable pain. i'f. M. i, 243 (trans. in
mj- Suine Smjin'j-i of the Biuhllui., p. 20 f/.).
XXXV, II, 4 , § 87 ] Kindred Snyin-gs an Sense 31
so strong, friend, are tlie winds tliat rack my btdly. Ko,
friend, I am not bearing np, I am not enduring.
Just as if, friend, two strong men should lay hold of some
weaker man, seizing him each by an arm. and should scorch
and burn him in a pit of glowing charcoal, even so scorching,
friend, is the burning in my body. No, friend, I am not
bearing up, I am not enduring. Strong pains come upon me.
They do not abate. There is no sign of their abating, but '
of their increasing. I’ll use the kuife,^ friend Sariputta ! I
wish to live no longer.’
‘ Let not the venerable Channa use the knife. Let the
venerable Channa bear up. We want the venerable Channa
to bear up. If the venerable Channa has no proper food, I
will search for proper food for him. If the venerable Channa
has no proper clothing, I will search for proper clothing for
him. If he has no fit attendants, I will wait on the
venerable Channa. Let not the venerable Channa use the
knife. Let him bear up. We want the venerable Channa
to bear up.’
‘ No, friend Sariputta. I am not without proper food.
I have it. I am not without proper clothing. I have it.
I am not without fit attendants. I have them. I myself,
friend, waited on the Master for many a long day with service
that was delightful, not tedious. That, friend, is the proper
thing for a disciple to do. “ In so far as he served the Master
with a service that was delightful, not tedious, blamele.ss-
(must be accounted) the brother Channa’s use of the knife ” :
.so should you uphold, friend Sariputta.’
‘ We would ask a question of the venerable Channa on a
^ e'f. K.S. i, IW H.; iii. lO.") n. 1 have rUsrais.sofl the ethie.'; of .suieide
at .some length in air article in the Biiihlhi^l Aiiniidl of ('ei/Inii. 1022,
and with reference to this epi.sode. < 'f. in thi.s Gonne.vion, Edmunds,
Buddhist and CIhrisliaii Gospels, ii, 58, where I think lie is wrong in
regarding the deed as a saerihec, for he misses the point of the Master's
reply.
^ Aniipavajja-^ . Hero Gom;/. saws anujMvattHrii/ apjmtisandhiliaij
(not irremediable). See the Jlaster's pronouncement at the end of
the section.
32
The Sdayatana Booh [text iv, 58
certain point, if tlio venerable Chaiina gives permission for
questioning and expounding.’
‘ Ask, friend Sariputta. Hearing we shall understand.’
‘ Now as to eye, friend Channa, eye-consciousness and
states cognizable by eye-consciousness, — do you regard it
thus; “ This is mine. This am I. This is my self ” ? As
to ear, nose, tongue, body, mind, mind-states, — do you so
regard them, friend Channa V
‘ As to eye . . . and the rest, friend Sariputta, I regard
them all thus: “ This is not mine. This is not I. This is
not my self.” ’
‘ Now, friend Channa, as to things cognizable by eye-
consciousness that is in the eye, — seeing what, comprehending
what, do you regard those things as not yoms, not you, not
your self ? So also as regards ear, nose, tongue and the rest
Also as regards mind-states cognizable by mind-consciousness
that is in mind, — seeing what, comprehending what do you
so regard them V
‘ Seeing ceasing to be, comprehending ceasing to be, friend
Sariputta, do I so regard them.’
At these words the venerable Cunda the Great^ thus ad-
dressed the venerable Channa :
‘ 'Wherefore, friend Channa, you ought to ever bear in mind
the teaching of that Exalted One, to wit;— “In him that
clingeth,- there is wavering. In him that clingeth not,
wavering is not. WTiereisno wavering, there is calm. 'V\Tiere
is calm, there is no bent. "WTiere is no bent, there is no wrong
practice.^ Where is no wrong practice, there is no vanishing
and reappearing."* If there be no vanishing and reappearing,
there is no here nor yonder nor yet midway. That is the end
of 111.” •
* Corny, remarks that Sariputta was aware, in spite of this reply,
of the fact that Channa was still unperfected, hut made no remark
thereon, while Cunda, with the intention of testing him, gave him this
sermon.
“ To tanhd-mdna-ditfhi. Corny. ‘ As you feel your pains you waver,
t.heivfore you are still unconverted,’ says the elder.
Aynii-yali. •< CiiV upajMito, in successive rebirths.
33
XXXV, II, 4, § 87J Kindred Sayings on Sense
Thereupon the venerable Sariputta and the venerable
Cunda the Great, when this discourse was uttered, rose from
their seats and went away.
But the venerable Channa, not long after the going of those
venerable ones, used the knife.^
Now the venerable Sariputta came to see the Exalted One,
saluted him and sat down at one side. So seated the venerable
Sariputta said to the Exalted One : —
‘ Lord, the venerable Channa has used the knife. What
is his rebirth ? “What is his attainment V
‘ Was it not face to face with you, Sariputta, that the
brother Channa declared that no blame attached to him V
‘ Yes, lord. But there is a village of the Vajjis called
Pubbavijjhanam, and there dwell clansmen of the venerable
Channa, who are friends and dear comrades to him, clansmen
who are to be blamed.’^
‘ True, Sariputta. There are these clansmen, friends and
dear comrades of the brother Channa, who are to be blamed.
Nevertheless, Sariputta, I am not one to reproach him, saying
“ He is to blame.” For whoso, Sariputta, lays down one
body and takes up another body, of him I say “ He is to
blame.” But it is not so with the brother Channa . Without
reproach was the knife used by the brother Channa. So should
you maintain, Sariputta.’
^ ' Severed his wind-pipe. But that very moment fear overcame
him and warning of his doom (guli-nimittai/). So, conscious of liis
unconverted state, lie quickly applied insight, mastered the activities,
attained Arahantship, and made an end of life and craving (sama-
slsirj hutva) and was so released.’ The facts could not have been
known, and it seems a rather desperate effort to work up a satisfac-
tory reason for this supposed attainment. Cf. Coiiiy. on v. 381 of
Dlumtnapadu, the case of Vakkhali.
2 Upavajjana-kulani. Corny, expliins by upamnkamitahba-kuldni,
they have to be visited, and the constant i itercourse witli laymen was
forbidden. They are to blame for this, not the elder.
IV
3
34
The Saldyatana Book
[text iv, 6o
§ 88 (5). Punna.
Then the venerable Punna^ came to see the Exalted One. . . .
Seated at one side the venerable Puma said to the Exalted
One: —
‘ Well for me, lord, if the Exalted One would teach me a
teaching in brief, hearing which teaching from the Exalted
One I might dwell solitary, remote, earnest, ardent and
aspiring.’
‘ There are objects,- Punna, cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother be enamoured of such, if he
welcome them, persist in clinging to them, so enamoured, so
persisting in clinging to them, there comes a lure upon him.
The arising of the lure, Punna, is the arising of 111. So I
declare.
There are sounds, Punna, cognizable by the ear . . . scents
cognizable by the nose . . . savours cognizable by the tongue
. . . things tangible cognizable by the body. Moreover,
Punna, there are mind-states cognizable by the mind, states
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother be enamoured of such . . .
there comes a lure upon him. The arising of the lure, Punna,
is the arising of III. So I declare.
But there are objects, Punna. ... If a brother be not
enamoured of such, if he welcome them not, persist not in
clinging to them, thus not enamoured, thus not persisting in
clinging to them, the lure comes to cease. The ceasing of the
lure, Punna, is the ceasing of 111. So I declare.
{The same for mind and mind-states.)
Now, Punna, after being instructed by me with this teaching
in brief, tell me in what district you will be dwelling.’
1 For Punna see M. iii, 267 (J.P.T.S., 1887, p. 23): Brethren, 70-1;
Poussin, Bouddhisme, p. 215 ff.; Burnouf, Introduction to Bouddhisme
liidien, p. 235 ff. (Legende de PiirtM)-, Divyavaddna, 37-9. It is possible
he is the Punna Mantani-putta who was one of the ten great disciples.
CJ. K.S. iii, 89.
^ Cf. supra. § 63.
XXXV, II, 4, § 88] Kindred Sayings on Sense 35
‘ There is a district, lord, called Sunaparantad That is
where I shall be dwelling.’
‘ Hotheaded, Puiina, are the men of Sunaparanta. Fierce,
Punna, are the men of Sunaparanta. If the men of Suna-
paranta abuse and revile you, Punna, how will it be with
you V'^
‘ If the men of Sunaparanta abuse and revile me, lord, I
shall feel thus of them: “ Kindly indeed are the men of Suna-
paranta. Very kindly are the men of Sunaparanta in that
they do not smite me a blow with their hands.” That is
how it will be with me, then, 0 Exalted One. That is how
it will be with me then, 0 Happy One.’
‘ But if, Punna, those men of Sunaparanta smite you a
blow with their hands, how will it be with you then, Punna V
‘ Why in such case, lord, this is how it will be with me:
“ Kindly indeed, very kindly are these men of Sunaparanta,
in that they do not throw clods of earth at me.” That is
how it will be with me, 0 Exalted One. That is how it will
be with me, 0 Happy One.’
‘ But suppose, Punna, that they throw clods at you. What
then V
‘ If they do so, lord, I shall think: ‘‘ Kindly indeed, very
kindly are these men of Sunaparanta, in that they do not
beat me with a stick. . . ’
‘ But if they do beat you with a stick, Punna. What
then V
‘ Then, lord, I shall think them kindly for not striking me
with a sword. . . .’
‘ But if they do, Punna, what then V
‘ I shall think them kindly, lord, for not slaying me with
a sharp sword. . . .’
1 Burnouf, op. cit.. p. 2o2 n. (who translates the whole sntla), dis-
cusses the situation of this place. Aparantaka is mentioned at
MaMvarj.m, P.T.S. (Geiger), p. 85.
2 Tatra te kinti bhavissati. We might translate ‘what will you think ?’
Cf. tatra me eimj ahosi, ‘ thus it occurred to me.'
This graduated scale of ill-treatment follows the stock formula for
such cases. C f. the Buddlia's advice to Phagguna at M. i, 124.
36 . The Salayatana Book [text iv, 6o
‘ But suppose they do so slay you, Pupna.’
‘Then, lord, I shall think: “There are disciples of that
Exalted One who, when tormented by,^ ashamed of, disgusted
with, body and life, have resort to stabbing themselves/
Now I have come by a stabbing that I never sought.” That
is how it will be with me, 0 Exalted One. That is how it
will be with me, 0 Happy One.’
‘ Well said ! Well said, Punna ! Possessed of such self-
control as this, you will be well able to dwell in the district
of the folk of Sunaparanta. So now, Punna, do what you think
it time for.’^
Thereupon the venerable Punna welcomed the words of
the Exalted One, and took pleasure therein, and rising from
his seat he saluted the Exalted One by the right. Then he
set his lodging in order, and taking bowl and robe went off
on his wanderings to the district of Sunaparanta. And so
wandering on, reached it, and there the venerable Puppa
stayed in the district of Simaparanta.
And during that rainy season the venerable Puppa estab-
lished in the Norm as many as five hundred devotees. In
that same rainy season he realized the threefold knowledge.
In that same rainy season he passed finally away.
Now a number of brethren came to the Exalted One. . . .
Seated at one side those brethren said to the Exalted One: —
‘ Lord, that clansman named Puppa, who was taught with
a teaching in brief by the Exalted One, is dead. What is his
rebirth 1 What is his attainment V
‘ A sage, brethren, was Puppa the clansman. He lived in
accordance with the Norm. He did not hurt me with
disputings about the Norm. Puppa, brethren, has passed
finally away.’"*
1 AUiyamdna. Text has wrongly
2 Contrary to the ordinances of Vinaya. The Sanskrit version which
Burnouf (Story of Piirna) translates has ‘ take poison, hang themselves,
cast themselves down from precipices but for the next sentence, ‘ I
shall tliink them kind for delivering me from this “ excrementitious ”
body.’
^ Ya-iso, ddni Icay kahiy The usual formula of dismissal.
* The same words are said of Suppabuddha, the leper, at Udana, v, 3.
XXXV, II, 4, § go] Kindred Sayings on Sense
37
§ 89 (6). Bdhiya.
Then the venerable Bahiya^ came to see the Exalted One.
. . . Seated at one side the venerable Bahiya said to the
Exalted One: — ■
‘ Well for me, lord, if the Exalted One would teach me a
teaching in brief, hearing which teaching from the Exalted
One I might dwell solitary, remote, earnest, ardent and
aspiring.’
‘ Now what think you, Bahiya ? Is tlie eye permanent or
impermanent V
{Question and answer as before). ... ‘So seeing the well-
taught Ariyan disciple . . . realizes “ there is no hereafter.” ’
Then the venerable Bahiya was delighted with the words
of the Exalted One . . . rose from his seat and went away.
Then the venerable Bahiya, dwelling solitary, remote,
earnest, ardent and aspiring, in no long time attained that
goal for which the clansmen rightly leave home for the home-
less life, even that unrivalled goal of righteous living ; attained
it even in that very life, and knowing it for himself, realizing
it for himself, abode therein, so that he came to know:
‘ Destroyed is rebirth, lived is the righteous life, done is the
task, for life in these conditions there is no hereafter.’
And the venerable Bahiya was yet another of the Arahants.
§ 90 (7). Passion (i).
Passion,- brethren, is a disease. Passion is an imposthume.
Passion is a dart. Therefore, brethren, the Tathagata abides
passionless and unwoimded.
Wherefore, brethren, if one should so desire, he also might
abide passionless and unwounded. He should have no con-
ceit® of being the eye, in the eye, or by way of the eye. He
1 Cf. Uddna, i, 10, where a brother of this name was called Daru-
clriya, because he wore a dress of bark.
^ Here ejd. says Corny., is a name for lanhd in its meaning of ‘ tran-
sience ’ [caT atthem). i.e. as motion opposed to cairn dispassion. It is
ganda because of its corruption. It is sallay because it slays.
^ Na marineytja. The whole as in § 30 supra.
38
The Salayatana Book [text iv, 64
should not imagine: ‘I have an eye.’ He should have no
such conceit of objects ... of eye-consciousness ... of eye-
contact ... of the weal or woe or neutral state experienced
owing to eye-contact. He should have no conceit of being
that, or in that, or by way of that, thinking: ‘ That is mine.’
So also of ear, nose, tongue, body, mind-states, mind-
consciousness, mind-contact, of the weal or woe or neutral
state experienced owing to mind-contact. He should have
no conceit of being that, or in that, or by way of that.
He should have no conceit of being the all or in the all or
by way of the all. He should not think ‘ The all is mine.’
Thus having no such conceits, he grasps not at anything at
all in the world. Being free from grasping he is not troubled.
Being untroubled, he is himself by himself set free. Thus
he realizes: ‘Destroyed is rebirth. Lived is the righteous
life. Done is the task. For life in these conditions there is
no hereafter.’
§ 91 ( 8 ). Passion (ii).^
{The same down to ‘ Thinking “ That is mine.” ’)
MTiatever conceit, brethren, one has, and by whatsoever
means and in whatsoever way, in thinking: ‘it is mine,’
therein is instability. The world delights in becoming because
it is based on change, because it is entangled in becoming.
So also of tongue and the rest . . . and mind.
Even up to the sphere of the factors of existence and the
elements one should have no conceit of being that or in or
by way of that, no conceit of ‘ That is mine.’ Thus having
no conceits, one grasps at nothing at all in the world. Hot
grasping, he is not troubled. Not being troubled, he himself
is by himself set free. So that he realizes . . . ‘ There is no
hereafter.’
§ 92 (9). Duality (i).
I will show you a dual thing, brethren. Do ye listen to
it. What is a dual thing, brethren ?
Eye and object, ear and sound, nose and scent, tongue
* t/. SM/ira, § 31.
39
XXXV, II, 4, § 93] Kindred Sayings on Sense
and savour, body and tangibles, mind and mind-states, — that,
brethren, is called a dual. He who should say: ‘ Kejecting
this dual, I will proclaim another dual,’ — it would be mere
talk on his part, and when questioned he could not make good
his boast, and further would come to an ill pass. Why so ?
Because, brethren, it would be beyond his scope.^
§ 93 (10). Duality- (ii).
Owing to a dual (thing), brethren, consciousness comes into
being. And what, brethren, is that dual owing to which
consciousness comes into being ?
Owing to the eye and objects arises eye-consciousness. The
eye is impermanent, changing, its state is ‘ becoming other-
ness.’® So also are objects. Thus this dual, mobile and
transitory, impermanent, changing, — its state is ‘ becoming
otherness.’
Eye-consciousness is impermanent, changing, its state is
‘ becoming otherness.’ That condition, that relation of the
uprising of eye-consciousness, — they also are impermanent,
changing, their state is ‘ becoming otherness.’ This eye-
consciousness, arising as it does from an impermanent rela-
tion, — how could it be permanent ?
Now the striking together, the falling together, the meeting
together of these three things, — this, brethren, is called ‘ eye-
contact.’ Eye-contact is impermanent, changing, its state is
‘ becoming otherness.’ That condition, that relation of the
uprising of eye-contact, — they also are impermanent. . . .
This eye-contact, arising as it does from an impermanent
relation, — how could it be permanent ?
Contacted, brethren, one feels. Contacted, one is aware.
Contacted, one perceives. Thus these states also are mobile
and transitory, impermanent and changing. Their state is
‘ becoming otherness.’
' Cf. supra, § 23.
2 Cf. M. i. 111; Buddh. Psych., p. 64.
^ Ahhathd-bhdvin. I borrow the translation of this term from Mrs.
Rhys Davids.
40 The Salayatana Booh [text iv, 70
So also as regards the ear. Owing to ear and sounds arises
hearing. Owing to nose and scents arises the sense of smell.
Owing to tongue and savours arises taste. Owing to body
and tangibles arises body-consciousness (the sense of touch).
Owing to mind and mental states arises mind-consciousness.
Mind is impermanent and changing, its state is ‘ becoming
otherness.’ So also of mind-states. Thus this dual thing,
mobile and transitory . . . (as above). . . .
Contacted, brethren, one feels. Contacted one is aware.
Contacted, one perceives. Thus these states also are mobile
and transitory, impermanent and changing. Their state is
‘ becoming otherness.’
Thus, brethren, owing to a dual, consciousness comes into
being.
5. The Chapter op the Six
§ 94 (1). Including^ (the sixfold sense-sphere) (i).
There are these six spheres of contact, brethren, which are
untamed, unguarded, unwatched, unrestrained, bringers of 111.
'What six %
The eye, brethren . . . the tongue . . . the mind, and the
rest are untamed . . . bringers of 111.
There are these six spheres of contact, brethren, which are
well tamed, well guarded, well watched, well restrained,
bringers of happiness. "What six ?
The eye . . . the tongue . . . the mind and the rest. . . .
Thus spake the Exalted One. . . . Then the Master added
this further : —
He meets with 111, brethren, who hath not tamed
The sixfold impact of the sphere of sense.
They who have learned the mastery of these.
With faith for comrade, — they dwell free from lust.
Beholding with the eye delightful things
Or things unlovely, let him restrain his bent
To lust for loveliness, and let him not
Corrupt his heart with thoughts of ‘ 0 ’tis dear.’
1 Sar)gCyha. Cf. infra, §§ 135-6.
41
XXXV, II, 5, § 94] Kindred Sayings m Sense
And when, again, sounds sweet or harsh he hears.
Not led astray by sweetness, let him check
The error of his senses. Let him not
Corrupt his heart with thoughts of ‘ 0 ’tis sweet.’
If some delightful fragrance meet the nose.
And then again some foul malodorous stench,
Let him restrain repugnance for that stench,
Nor yet be led by lust for what is sweet.
Should he taste savours that are sweet and choice.
And then again what’s bitter to the tongue,
He should not greedily devour the sweet.
Nor yet show loathing' for the bitter taste.
By pleasures’ impact not inebriate.
Nor yet distracted by the touch of pain.
To pain and pleasure both indifferent
Let him be free from likings and dislikes.
Obsessed (by lusts) are others;- so obsessed
They know and so they fare. But he dispels
All the world’s vulgar fashionings of mind,®
And treads the path renunciation-bound."*
By contact of these six, if mind be trained.
The heart is never shaken any more.
O’ercome these two, 0 brethren, — lust and hate.
Pass ye beyond the bounds of birth and death.
1 Virodhay asadilm no jxtday saye (? padaysaye, padassaye). I do
not understand paduy saye. though the meaning of the line is clear.
Corny, is silent and no variants appear in the text. I read pa-dassaye
(dayseli).
2 PajMinca-saiind itarltard nard. I have mistranslated this couplet
in my book Some Sayings of the Buddha, p. 229, verse 7. Of itarltard
Corny, says Idmakd satta (mean worldlings) ratthuy upagacchanti. For
papaiica (idee fixe) see Brethren, pp. 246, 328, 343: Dialog, ii, 312 and n.
® Sabhay geha-sitay (=geha-nissitay ritakkay. Corny.), ‘connected
with the household life.’
* Nekkhamma-sitay.
42
The Salayatana Book
[text iv, 72
§ 95 (2). Including (ii).
Then the venerable Malunkya’s Son^ came to see the
Exalted One. . . . Seated at one side the venerable
Malunkya’s Son said to the Exalted One: —
‘ Well for me, lord, if the Exalted One would teach me
a teaching in brief, bearing which teaching from the Exalted
One, I might dwell solitary, remote, earnest, ardent and
aspiring.’
‘ Now herein, Malunkya’s Son, what am I to say to the
younger brethren if (as in your case), when you are a broken-
down old man, aged, far gone in years, come to life’s end, you
ask for instruction in brief
‘ Although, lord, I am a broken-down old man, aged, far
gone in years, come to life’s end, yet, lord, let the Exalted
One teach me a teaching in brief. Let the Happy One teach
me a teaching in brief. Surely I could understand the mean-
ing of the Exalted One’s words. Surely I should become an
heir® to the Exalted One’s words.’
‘ Now what think you, Malunkya’s Son ? Those objects
cognizable by the eye, objects not seen, never seen before,
which you see not now nor wish to see, — have you desire,
lust and fondness for them V
‘ Surely not, lord.’
‘ Those sounds cognizable by the ear . . . scents cognizable
by the nose . . . savours cognizable by the tongue . . .
those tangibles cognizable by the body. . . . Those mind-
states cognizable by the mind, states not cognized, never before
1 For Mlluiikyats Son (Text has Mdhikya, but Corny. Malimkya)
see Brethren. 212; J/. i. § till; .J. ii, 248. Again, at Brethren, 307, the
stanzas sunnning up the teaching of the present section are given in
full, ili-s. Rhys Davids has given so fine a rendering of them that I
have ventured to include them here instead of inj' own.
As in the passage at .4. ii, 248, where he is given a teaching on
tiinhu. Coniy. says this brother had in his youth neglected the detailed
teaching and fallen back. Yet now he asks for a comprehensive view
of it. How can such a practice be advised to the young ? The Master
speaks thus both to depreciate and encourage him.
^ DdyCidn.
XXXV, II, 5 , § 95] Kindred Sayings m Sense 43
cognized, which you cognize not now nor wish to do so, —
have you desire, lust and fondness for them V
‘ Surely not, lord.’
‘ Herein, then, of those things seen, heard, imagined,
cognizable, in what is seen you will have only the seen. In
what is heard you will have only what is heard. In the
imagined you will have only what is imagined. In the
cognized you will have only what is cognized. Thus you will
have no “ thereby.” As you will have no “ thereby,” you
will have no “ therein.” As you, Malunkya’s Son, will have
no “ therein,” it follows that you will have no “ here ” or
“ beyond ” or “ midway between.”^ That is the end of 111.’
‘ Indeed, lord, I understand in full the meaning of what the
Exalted One has spoken in brief : — -
Sight of fair shape bewildering lucid thought,
If one but heed the image sweet and dear.
The heart inflamed in feeling doth o’erflow.
And clinging stayeth. Thus in him do grow
Divers emotions rooted in the sight,
Greed and aversion, and the heart of him
Doth suffer grievously. Of him we say, —
Thus heaping store of pain and suffering —
“ Far from Nibbana,”
Sound, smell, taste, touch, bewildering lucid thought.
If one but heed the image sweet and dear,
The heart inflamed in feeling doth o’erflow.
And clinging stayeth. Thus in him do grow
Divers emotions rooted in the sense,
Greed and aversion; and the heart of him
Doth suffer grievously. Of him we say, —
Thus heaping store of pain and suffering —
“Far from Nibbana.”
1 Cf. supra. § 87. That i.s, birth in this world, or that beyond, or the
intermediate state : as you will have no grounds for raga, dosa, moha.
2 Here Malunkya’s Son sums up the teaching, just given, in verses
of his own, which the Master repeats with approval. In the last stanza
of the English version, as in the second, the separate versos of the Pali *
are combined.
44
[text iv, 74
The Salayatana Booh
Object, idea, bewildering lucid thought,
If one but heed the image sweet and dear,
The heart inflamed in feeling doth o’erflow,
And clinging stayeth. Thus in him do grow
Divers emotions rooted in idea,
Greed and aversion: and the heart of him
Doth suffer grievously. Of him we say, —
Thus heaping store of pain and suffering —
“ Far from Nibbana.”
He who for things he sees no passion breeds,
But mindful, clear of head, can suffer sense,
With uninflamed heart, nor staying clings:
And, as he sees, so normally he feels: —
For him no heaping up, but minishing.
Thus doth he heedfully pursue his way.
Of him, building no store of ill, we say —
“ Xear is Nibbana.”
He who for things he hears, or smells, or tastes.
Or for things touched and felt no passion breeds.
But mindful, clear of head, can suffer sense
With uninflamed heart, nor staying clings:
.\nd as he hears, or smells, or tastes, is touched.
Or doth perceive, so normally he feels: —
For him no heaping up, but minishing:
Thus doth he heedfully pursue his way.
Of him, building no store of ill, we say —
“ Near to Nibbana.”
Indeed, lord, I understand in full the meaning of what the
Exalted One has spoken in brief.’
‘ Well said ! W''ell said, Malunkya’s Son ! Well indeed do
you understand in full the meaning of what I have spoken
in brief: —
Sight of fair shape bewildering lucid thought ... (as
above) . . .
Of him, building no store of ill, we say —
“ Near to Nibbana.”
XXXV, II, 5, § 96 ] Kindred Sayings on Sense 45
That is how, Malunkya’s Son, you should regard in full
the meaning of what I have said in brief.’
Thereupon Malunkya’s Son welcomed what was said by the
Exalted One and took pleasure therein. And he rose from
his seat, saluted the Exalted One by the right and went a way.
And the venerable Malunkya’s Son, dwelling solitary,
remote, earnest, ardent and aspiring, in no long time attained
that goal for which the clansmen rightly leave home for the
homeless life, even that unrivalled goal of righteous living,
attained it in that very life, and knowing it for himself abode
therein, so that he came to know: ‘Destroyed is rebirth,
lived is the righteous life, done is the task, for life in these
conditions there is no hereafter.’
And the venerable Malunkya’s Son was yet another of the
Arahants.
§ 96 (3). Falling bade}
I will teach you, brethren, of one whose nature is to fall
back, and of one whose nature is not to fall back: also the
six^ stations of the conqueror.
And how, brethren, is one of a nature to fall back ?
Herein, brethren, at sight of an object, evil, unprofitable
states arise in a brother, memories and plans,® akin to the
fetters that bind. If a brother welcomes that object, rejects
it not, puts it not away, wipes it not out, does not make it
go to utter destruction, thus should a brother understand
of it: ‘ In profitable states I fall back. This was called by
the Exalted One “ falling back.” ’
Then again, brethren, on tasting a savour with the tongue
... on cognizing a mind-state with the mind, evil unprofit-
able states arise in a brother, memories and hopes akin to
the fetters that bind. If a brother welcomes that state,
rejects it not, puts it not aivay, wipes it not out, does not
make it go to utter destruction, thus should he understand
^ Parihdnay. Cf. K.S. ii, 139.
^ Usually eight. Cf. infra, § 150.
® Sara-sankappd. Corny. Ettha !vtraiiti ti .“iird dhnmnfi ll attlio.
Cf. infra, § 203.
46 The Scdayatana Book [text iv, 77
of it: ‘I am falling back in profitable states. This was called
by the Exalted One “ falling back.” ’ Such, brethren, is one
whose nature is to fall back.
And how, brethren, is one of a nature not to fall back ?
Herein, brethren, at sight of an object, evil, unprofitable
states arise in a brother, memories and hopes akin to the
fetters that bind. If a brother welcomes not that object,
rejects it, puts it away, wipes it out, makes it go to utter
destruction, thus should he understand of it : ‘ In profitable
states I am not falling back. This was called by the Exalted
One “ not falling back.” ’
So also on tasting a savour with the tongue . . . on cognizing
a mind-state with the mind. ... If a brother welcomes not
that state, puts it away . . . thus should he understand of it :
‘ I am not falling back in profitable states. ...”
And what, brethren, are the six stations of mastery ?
Herein, brethren, on seeing an object with the eye evil
unprofitable states do not arise in a brother, memories and
hopes akin to the fetters that bind. In such case, brethren,
thus should a brother understand : ‘ Mastered is this sense-
sphere. This was called “ a station of mastery ” by the
Exalted One.’
And the same is to be said of the tongue and mind.
These, brethren, are called ‘ the six stations of mastery.’
§ 97 (I). Dwelling heedless.
At Savatthi was the occasion (of this discourse). . . .
I will teach you, brethren, of the one who dwells heedless,
and of the one who dwells earnest. Do ye listen to it.
And how, brethren, does one dwell heedless 1
In him, brethren, who dwells with the faculty of sight
imcontrolled, the heart is corrupted by objects cognizable
by the eye. In him whose heart is corrupted there is no
delight. Without delight there is no joy. Where joy is not,
there is no calm. Without calm one dwells in sorrow. The
sorrowful man’s heart is not composed. When the heart is
XXXV, II, 5, § 9®] Khidred Sayings on Sense 47
not composed, one has not clear ideasd Through not having
clear ideas he is reckoned as one who dwells heedless.
And it is the same with regard to the faculties of taste
and mind.
And how, brethren, does one dwell in earnest ?
In him, brethren, who dwells with the faculty of sight
controlled the heart is not corrupted by objects cognizable
by the eye. In him whose heart is not corrupted delight is
born. In one delighted joy is born, ^^dlen one is joyful
the body is calmed. He whose body is calmed feels at ease.
Composed is the heart of him who is at ease. ^Mien the
heart is composed one’s ideas are clear. Through having
clear ideas one is reckoned as one who dwells earnest. And
it is the same with regard to the faculty of taste and touch.^
Thus, brethren, is one a dweller in earnestness.
§ 98 (5). Restraint.
I will teach you, brethren, restraint and lack of restraint.
Do ye listen to it. And how, brethren, is one unrestrained ?
There are, brethren, objects cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother be enamoured of them, if he
welcome them, if he persist in clinging to them, thus should
he understand: ‘ I am falling back in profitable states. This
was called “ falling back ” by the Exalted One.’
There are, brethren, savours cognizable by the tongue . . .
mental states cognizable by the mind, states desirable,
pleasant, delightful and dear . . . {as before). . . . Thus,
brethren, is one unrestrained.
And how, brethren, is one restrained ?
There are objects cognizable by the eye. ... If a brother
be not enamoured of them, if he welcome them not, . . . thus
should he understand : ‘ I am not falling back in profitable
states. This was called “ not falling back ” by the Exalted
One.’ Thus, brethren, is one restrained.
1 Dhamma -na patubhaiwiti. ‘Things are not evident.’ Corny.
Samatha-vipassand dhamiiid na upjKijjaiiti.
^ Kdyindriya.
48
The Salayatana Booh
[text iv, 8o
§ 99 (6). Concentration.
Practise concentration,^ brethren, A brother of concen-
trated mind knows things as they really are. And how does
he so know ?
He knows, as it really is, that the eye is impermanent . . .
that eye-consciousness . . . eye-contact . . . the weal or
woe or neutral state experienced, which arises owing to eye-
contact, — that also he knows, as it really is, to be imper-
manent. Mind and mind-states, mind-consciousness, mind-
contact, the weal or woe or neutral state, — that also he knows,
as it really is, to be impermanent.
Do ye practise concentration, brethren. A brother of
concentrated mind knows things as they really are.
§ 100 (7). Solitude.
Apply yourselves, brethren, to solitude. A brother who is
solitary knows things as they really are. And how does he
so know ?
(As above.) . . .
§ 101 (8). Not your^ (i).
‘ "WTiat is not of you, brethren, put it away. Putting it
away will be for your profit and welfare.
And what, brethren, is not of you ?
The eye, brethren, is not of you. Put it away. Putting it
away will be for your profit and welfare.
Objects are not of you . . . eye-consciousness . . . eye-
contact . . . that weal or woe or neutral state experienced,
which arises owing to eye-contact. . . .
Tongue is not yours . . . mind, mind-states, and the rest,
are not yours. Put them away. Putting them away will be
for your profit and welfare.
Just as if, brethren, a man should gather, burn or do what
he likes with all the grass, all the sticks, branches and stalks
* Samiidhi = dll' ekaggata . (,'oinij.
- As at K.S. lii, 31 for the klmndluis.
XXXV, II, 5, § 103 ] Kindred Sayings on Sense 49
in this Jeta Grove, pray would he say “ This man is gathering,
is burning us, doing what he pleases with us” V
‘ Surely not, lord.’
‘ Why not V
‘ Because, lord, this is not our self, nor of the nature of
self.’
‘ Even so, brethren, the eye is not of you. Put it away.
Putting it away will be for your profit and welfare. Objects
and the rest are not of you. Put them away. Putting them
away will be for your profit and welfare.’
§ 102 (9). No( yours (ii).
{The same as the above without the simile.)
§ 103 (10). Uddaka.
It was Uddaka,^ brethren, the son of Kama, who spoke these
words :
Lo ! Versed in lore,^ all-conqueror am I !
’Tis I that have dug out the root of 111,®
Not rooted out before.
As to that, brethren, Uddaka, son of Rama, though un-
versed in lore, exclaims; ‘ Versed in lore am I.’ Though he
was no conqueror of all, he exclaims: ‘ All-conqueror am I.’
'■ Cf. M. i, 165. He was the teacher whom Gotama followed on his
way to enlightenment. Dissatisfied with his doctrine, he left him as
he had left Alara.
- Jdtu vedagu. Jdtu is a doubtful word, used as an adverb. Sanskrit
dictionaries derive it from janiii (man), and it generally means ‘ever,’
‘ surely.’ Possibly it is for jdndtii (‘ take notice ’), as I translate here.
Cf. K.S. i, 178 n. Corny, has eknyseim vedagu, veda-sahkhdtena ridnena
neyye.su gato, pandit’ asmi.
Idarj: See here ! Ecce ! I day jdtu, the Oyez of the town-crier.
3 Oainda-mulay=dukklia-mulaij. Corny. Cf. Dhp. 60, tanhdya nvulag
khanatha. Oanda means ‘root ’ or ‘stalk ’ as well as ‘ boil,’ in which
sense the Buddha interprets. Text reads palikhitay, but Corny, has
apalikhituy, expl. as apalikhatay. We must read palikhatay, as in the
repetition below, for the sake of the metre, but the Buddha’s quota-
tion seems to favour apalikhatay in the gdihd, and I have translated
accordingly.
IV
50 The Salayatana Book [text iv, 83
Though the root of III was not uprooted, yet he exclaims:
‘ I have dug out the root of 111, not rooted out before.’
Now herein, brethren, a brother would be right in saying:
Lo ! Versed in lore, all-conqueror am I !
’Tis I that have dug out the root of 111,
Not rooted out before.
And how, brethren, is a brother versed in lore ?
In so far as he understands, as they really are, the arising,
the destruction, the satisfaction, the misery, the way of
escape from the sixfold sphere of sense, — that is how a brother
is versed in lore.
And how, brethren, is a brother all-conqueror ?
In so far as he sees, as they really are, the arising, . . . the
way of escape from the sixfold sphere of sense, he is freed
without grasping. That is how a brother is all-conqueror.
And how, brethren, is a brother one who has dug out the
root of 111, that imposthume not rooted out before ?
‘ Imposthume,’ brethren, is a term for this body, of the
four elements compounded,^ of parents sprung, on rice and
gruel fed, impermanent, of a nature to be worn away, pounded
away,^ broken and scattered, ‘ Koot of the imposthume,’
brethren, is a term for craving. When a brother has rooted
out craving, cut it down at the root, made it like a palm-tree
stump, made it something that has ceased to be, so that it
cannot grow up again in future time, — that, brethren, is how
a brother has rooted up the root of the imposthume, never
rooted out before.
It was Uddaka, Rama’s son, brethren, who said these
words. . . .
But a brother (who has dug out the root of craving) might
well indeed exclaim :
‘ Lo ! Versed in lore, all-conqueror am I !
’Tis I that have dug out the root of 111,
Not rooted out before.’
1 Cf. Dialog, i, 87 and n.-, infra, xli, 5; S. v, 369.
“ Corny, describes the shampooing {sambdhana) of the body from
childhood onwards, which wears it gradually away {tanu-vileyMna).
§ III.— THE ‘ THIRD FIFTY ’ SUTTAS
1. The Chaptee on Winning Security
§ 104 (1). Winner of security.^
I will teach you, brethren, the method of winning security
from the yoke, the method of the Xorm. Do ye listen to it.
And what, brethren, is the method of winning security
from the yokes ?
There are, brethren, objects cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. They have been abandoned by the Tathagata,
cut down at the root, made like a palm-tree stump, made
something that has ceased to be, so that they cannot grow
up again in future time. For the abandoning of them he
has proclaimed the yoke.- Therefore is the Tathagata called
‘ winner of security from the yokes.’
There are, brethren, mind-states cognizable by the mind,
desirable. . . . These have been abandoned by the Tatha-
gata, cut down at the root. . . . Therefore is the Tathagata
called ‘ winner of security from the yokes.’
This brethren, is the method of winning security from the
yokes, the method of the Norm.
§ 105 (2). Dependent.
‘ Owing to the existence of what, brethren, dependent on
what, does this personal weal or woe arise ?’
1 Yoga-hhema-pariydya. Cf. K.S. ii, 132 and Appendix. 203. It is
(not ‘ the security or peace of yoga ’ [as a Hindu would understand the
word], but) security from the four bonds or yokes of kdma, bJiava,
ditthi, avijjd. Corny.
^ Here yoga seems to be used in the sense of application or effort.
Tasmd, ‘ not because he has proclaimed, but because he has abandoned.’
Corny.
52 The Saldyatana Booh [text iv, 85
‘ For us, lord, things have the Exalted One as their root,
(their guide and their resort).’^
‘ Where you’ have eye, brethren, dependent on eye arises
one’s personal weal and woe. . . . Where you have mind,
dependent on mind arises one’s personal weal and woe. Now
what think ye, brethren ? Is the eye permanent or im-
permanent ?’
‘ Impermanent, lord.’
‘ Now what is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ But what is woeful, of a nature to change, — could one’s
personal weal and woe arise without dependence on that ?’
‘ Surely not, lord.’
‘ Is the ear . . . nose . . . tongue . . . body. ... is mind
permanent or impermanent V
‘ Impermanent, lord.’
‘ Now what is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ Now what is impermanent, of a nature to change, — could
one’s personal weal and woe arise without dependence on
that V
‘ Surely not, lord.’
‘ So seeing, the well-taught Ariyan disciple is averse from
the eye . . . from the mind. Being averse from it, he lusts
not for it. Not lusting, he is set free. By being free comes
the knowledge that one is free. So that he realizes: “De-
stroyed is rebirth, lived is the righteous life, done is the task.
For life in these conditions there is no hereafter.” ’
§ 106 (3). III.
I will teach you, brethren, the arising and the destruction
of 111. Do ye listen to it. And what, brethren, is the arising
of 111 ?
Owing to eye and objects arises eye-consciousness. The
1 Bhagavan-mulaka dhammd. ‘conditioned by, originating in.’ (/.
K.S. ii, 56.
2 Vo {frequent as a particle) is really an ethic dative here.
53
XXXV, III, I, § 107] Kindred Sayings on Sense
coming together of the three is contact.^ Conditioned by
contact is feeling. Conditioned by feeling is craving. This
is the arising of 111.^
Owing to ear and sounds . . . nose and scents . . . tongue
and savours . . . body and tangibles . . . owing to mind and
mind-states arises mind-consciousness. The coming together
of the three is contact. . . . This is the arising of 111.
And what, brethren, is the destruction of 111 ?
Owing to eye and objects arises eye-consciousness. The
coming together of the three is contact. Conditioned by
contact is feeling. Conditioned by feeling is craving. But
by the utter passionless ceasing of craving comes ceasing to be.
By ceasing to be comes the ceasing of birth. By the ceasing
of birth comes the ceasing of age and death, of sorrow and
grief, of woe, of lamentation and despair. This is the ceasing
of the whole mass of 111. This is the destruction of 111.
So also of the other faculties and mind. . . . This is the
destruction of 111.
§ 107 (4). The world.
I will teach you, brethren, the arising and the destruction
of the world. And what is that ?
Owing to eye and objects arises eye-consciousness. The
coming together of the three is contact. Dependent on con-
tact is feeling. Dependent on feeling is craving. Dependent
on craving is grasping. Dependent on grasping is coming to be.
Dependent on coming to be is rebirth. Dependent on rebirth,
decay and death, sorrow and grief, woe, lamentation and
despair come into being. This is the arising of the world.
Owing to ear and sounds . . . nose and scents . . . tongue
and savours . . . body and tangibles . . . owing to mind and
mind-states arises mind-consciousness. The coming together
of the three is contact. Dependent on contact is feeling. . . .
This is the arising of the world.
And what, brethren, is the going to destruction of the
world ?
1 31. i, 111; iii, 281.
2 The greater part of K.S. ii deals with this .subject.
54 The Saldyatana Book [text iv, 88
Owing to eye and objects . . . dependent on feeling is
craving. But by the utter passionless cessation of craving
is the ceasing of grasping. . . . Thus is the ceasing of this
whole mass of 111.
This, brethren, is the going to destruction of the world.
§ 108 (5). Better}
‘ Owing to the existence of what, brethren, by adherence to
what comes the notion of “ better am I ” or “ equal am I ”
or “ inferior am I ” V
' For us, lord, things are rooted in the Exalted One.’ . . .
‘ Owing to the existence of the eye, brethren, dependent
on the eye, by adhering to the eye comes the notion of “ better
am I ” or “ equal am I ” or “ inferior am I.” . . . Owing to
the existence of mind, because of mind, by adhering to mind
comes the notion of “ better am I ” and the rest.
Now what think ye, brethren ? Is the eye permanent or
impermanent V
‘ Impermanent, lord.’
‘ But what is impermanent, — is that weal or woe ?’
‘ Woe, lord.’
‘ Now what is impermanent, woeful, changeable by nature, —
without dependence on that could there be the notion of
“ better am I ” or “ equal am I ” or “ inferior am I ” ?’
‘ Surely not, lord.’
‘ So also of ear, nose, tongue, body and mind . . . are they
permanent or impermanent V
‘ Impermanent, lord.’
‘ But what is impermanent . . . without dependence on
that, could there be the notion of “ better am I ” and the
rest V
‘ Surely not, lord.’
‘ So seeing, the well-taught Ariyan disciple is averse from
the eye . . . averse from mind, he lusts not for it. Not
lusting he is set free ... so that he realizes . . . “ there is
no hereafter.” ’
1 Cf. K.S. i, 17 and n. 3; iii, 48. etc.
XXXV, III, I, § 113] Kindred Sayings on Sense
55
§ 109 (6). Fetter}
I will teach you, brethren, the things that make for bondage
and the fetter. Do ye listen to it.
And what, brethren, are the things that make for bondage
and what is the fetter 1
The eye, brethren, is a thing that makes for bondage. The
desire and lust that are therein, — that is the fetter of the eye.
The tongue . . . the mind are things that make for bondage.
The desire and lust that are therein, — they are the fetter.
These, brethren, are called ‘ the things that make for
bondage,’ and this is the fetter.
§ 110 (7). Grasping.
I will teach you, brethren, the things that make for grasping
and the fetter. Do ye listen to it. . . . {The same as before.)
§ 111. (8). Understanding (i)."
By not comprehending, by not understanding, without
detaching himself from, without abandoning the eye, one is
incapable of the destruction of 111. By not comprehending
. . . the ear . . . nose . . . tongue . . . body . . . mind . . .
one is incapable of the destruction of 111.
But by comprehending, by understanding, by detaching
himself from, by abandoning the eye . . . nose . . . tongue
and the rest . . . one is capable of the destruction of 111.
§ 112 (9). U nderstanding (ii).
By not comprehending, by not understanding . . . objects,
sounds, scents, savours, tangibles, mind-states, one is in-
capable . . . but by comprehending . . . them one is capable
of the destruction of 111.
§ 113 (10). Overhearing.^
Once the Exalted One was staying in Xatika at the Brick
Hall.
1 These two sections are similar to §§ 120-1 of K.8. lii, 142.
2 Cf. supra, 26; Pts. of Conir., 117.
3 Cf K.S. ii, 51, 107.
56 The Salayatana Book [text iv, 90
Then the Exalted One, while meditating in solitude, uttered
this Norm-teaching: —
‘ Because of eye and objects arises eye-consciousness. The
coming together of three things is contact. Dependent on
contact is feeling. Dependent on feeling is craving. Depen-
dent on craving is grasping. . . . Thus arises this whole
mass of 111.
Because of ear and sounds . . . nose and scents . . . tongue
and savours . . . body and tangibles . . . because of mind
and mind-states arises mind-consciousness. . . . Thus is the
arising of this whole mass of 111.’
Now on that occasion a certain brother stood overhearing
the Exalted One.
And the Exalted One saw that brother standing and over-
hearing, and he said to that brother :
‘ Brother, did you hear this Norm-discourse V
‘ I did, lord.’
‘ Do you commit this Norm-discourse to memory, brother.
Master it, brother. Bear it in mind, brother. For this Norm-
discourse bears upon your welfare, brother. It belongs to
the rudiments of the righteous life.’^
2. The Chapter on the AVorldly Sensual Elements-
§ 114 (1). Mara's noose.
There are, brethren, objects cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. If a brother delights in them, welcomes
them, persists in clinging to them, this brother is called ‘ One
gone to Mara’s home, gone imder Mara’s sway.’ JIara’s
noose encircles him. Bound is he with Mara’s bond, for the
Evil One to work his will upon.
There are, brethren, mind-states cognizable by mind,
objects desirable. . . .
There are objects cognizable by the eye, brethren. . . .
1 Adi-brahmacariyako.
2 {P(mai}loka-kdma-gunci. Cf. xxxvi, § 19, II.
57
XXXV, in, 2 , § ii6] Kindred Sayings cm Sense
If a brother delights not in them, welcomes them not, persists
not in clinging to them, this brother is called ‘ One not gone
to Mara’s home, not gone under Mara’s sway.’ Unwound
for him is Mara’s noose. Freed is he from Mara’s bond. He
is not one for the Evil One to work his will upon.
So also with regard to the other sense-spheres and mind. . . .
If he delights not in them ... he is not one for the Evil One
to work his will upon.
§ 115 (2). Mara’s noose (ii).
{The same as before.) . . . This brother is called ‘ One
bound by mind-states cognizable by mind, gone to Mara’s
home, gone under Mara’s sway, one for the Evnl One to work
his will upon.’
(Repeated as above with the negative.) . . . This brother is
called ‘ One freed from mind-states cognizable by mind, one
not gone to Mara’s home ... to work his will upon.’
§ 116 (3). Worldly sense-pleasures (i). ’
‘ I declare, brethren, that the end of the world is not to be
learned, seen, gone to, by going to world’s end.^ Nor do I
declare, brethren, that the end of 111 can be made without
going to world’s end.’
So saying the Exalted One rose from his seat and entered
the residence.^
Now not long after the Exalted One bad gone, it occurred
thus to those brethren : ‘ The Exalted One, having given us
this pronouncement in brief, without expounding its meaning
in detail, rose from his seat and entered the residence, saying
this: “ I declare, brethren, that the end of the world is not
to be learned, seen, gone to, by going to world’s end. I
declare not, brethren, that an end of 111 can be made wdthout
going to world’s end.” Pray who could expound to us in
detail the meaning of this pronouncement made in brief by
the Exalted One V
1 Cf. K.S. i, 85/.; A. ii, tS.
^ Corny, thinks he went away so that the brethren might hear his
praises from Ananda and so have renewed confidence in their Master.
58 The Salayatana Book [text iv, 93
Then it occurred to those brethren d ‘ There is this venerable
Ananda, one praised by the Master and honoured by intelligent
co-mates of the righteous life. The venerable Ananda is
capable of expounding in detail the meaning of this pronounce-
ment made in brief by the Exalted One. Suppose we go
to visit the venerable Ananda, suppose we come before the
venerable Ananda and question him as to the meaning of
this thing.’
So those brethren went to visit the venerable Ananda,
came into his presence and greeted him courteously, and after
the exchange of mutual courtesies, sat down at one side.
So seated those brethren said to the venerable Ananda :• —
‘ Friend Ananda, the Exalted One, after giving us this
pronouncement in brief, without expounding its meaning in
detail, rose from his seat and entered the residence. He
said: “ I declare, brethren, that the end of the world is not
to be learned, seen, gone to, by going to world’s end. But
I declare not, brethren, that an end of 111 can be made without
going to world’s end.”- Now, not long after the Exalted One
had gone, it occurred thus to us {and they repeated what they
had thought and said). ... Do you expound, venerable
Ananda.’
‘ Friends, suppose a man in need of sound timber,® in quest
of sound timber, going about searching for sound timber,
should come upon a tree, upstanding, all sound timber: but,
leaving the root, leaving the trunk, should think that sound
timber was to be looked for in leaves and branches. This is
just what has happened' to you venerable ones. Though
you had the Master face to face you passed over that Exalted
One, and think that I am the one to be questioned on this
matter. Friends, that Exalted One is one who, knowing,
knoweth: who, seeing, seeth: who hath become the seer,
who hath become the knower, who hath become the Norm,
who hath become the highest. Proclaimer and expounder
is he. Dispenser of good, giver of the immortal. Lord of the
1 Cf. K.S. iii. 112; Dial. ii. 159; Further Dial, i, 155, etc.
2 K.S. i, 85 f.; A. ii, 47/. » Cf. M. i. 111, 194, 233; K.S. iii, 119.
■* Ei'ihj samjutdaij i(l(tij,=.iamjxtttikatj. Corny.
59
XXXV, III, 2 , § ii6] Kitidred Sayings on Sense
Norm, Tathagata is he.^ Surely that was the time for you
to ask the Exalted One this question. WTiat the Exalted
One should reply to you, that should ye bear in mind.’
‘ True it is, friend Ananda, that the Exalted One is one
who, knowing, knoweth; who, seeing, seeth ... (as you
say)^ . . . and that we should bear in mind what the Exalted
One might reply to us. Still we thought: “Here is this
venerable Ananda, one praised by the Master, and honoured
by the intelligent co-mates of the righteous life. ...” Let
the venerable Ananda expound the meaning, and not put us
to further trouble.’®
‘ Well, listen, friends. Apply your minds. I will speak.’
‘ Very good, friend,’ replied those brethren to the venerable
Ananda, who said: —
‘ As to that pronouncement uttered in brief by the Exalted
One, but without expounding its meaning in detail. . . .
Thus do I understand it: —
That by which one is conscious of the world, by which one
has conceit of the world, ^ — that is called “ world ” in the
Ariyan discipline. And through what is one conscious of the
world ? Through what has one conceit of the world ?
Through the eye, friends, through the ear, the nose, tongue,
body, through the mind one is conscious of the world, has
conceit of the world. That is called “ world ” in the Ariyan
discipline.
As to that pronouncement {as before) . . . thus do I under-
stand in detail the meaning of what was not explained in
detail. But, if ye wish it, ye venerable ones should approach
the Exalted One and question him on this matter, and accord-
ing as the Exalted One explains it to you so do ye bear it
in mind.’
‘ Very good, friend,’ replied those brethren to the venerable
^ The word ‘ Tathagata ’ is thus c.xplained bj' Corny.
^ Cakhhu-, ndtm-, dhainina-, hrahma-hhula. Cf. K.S. ii, 170 {S.
ii, 255).
^ Agarur) karitvd generally means ‘ doing a discourtest’.’ Corny, says
‘ by makmg us ask again and again.’
* Loka-sannl, loka-mdm.
60 The Saldyatana Book [text iv, 97
Ananda. Then rising up they went to the Exalted One,
saluted him and sat down at one side. So seated, they thus
addressed the Exalted One: —
‘ As to that pronouncement, lord ... {as before) . . .
“ who could expound to us.” Then it occurred to us, lord:
“ There is this venerable Ananda . . . suppose we question
him as to the meaning of this thing.” So, lord, we went to
the venerable Ananda and put this question to him. Then
the meaning was explained to us by the venerable Ananda,
with these reasons, in these words, in these particulars.’^
‘ A sage, brethren, is Ananda ; of great wisdom, brethren,
is Ananda. If you w'ere to put me this question, I should
explain it even as Ananda explained it to you. This is the
meaning of that thing, and so do ye bear it in mind.’
§ 117 (4). Worldly sensual elements (ii).
‘ Before I was enlightened, brethren, with higher en-
lightenment, when I was yet a Bodhisat, I thought thus:
Those worldly sensual elements, formerly experienced by
my thought, are past, perished and altered. Therein my
thought might run riot- when they are present, or shrink
away when they are not yet arisen. Then, brethren, I
thought thus : As to those worldly sensual elements, therein
I ought, for my own .sake,'’ to practise watchfulness and
concentration of mind.
Wherefore, brethren, as to those worldly sensual elements
experienced by thought, which are passed, perished and
altered, therein your thoughts may rim riot when they are
present, or shrink away when they are not yet arisen. Where-
fore, brethren, in your case also, as to these worldly sensual
elements, ye ought, for your own sakes, to practise watchful-
ness and concentration of mind.
1 Imehi akCirelii, padeht, vyanjauehi. Corny. ' karamhi, akkhara-
sampindakehi, pdtiyekka-akkharehi.’
2 Bahnlaij . . . apparj gaccheyya. Corny, says ‘ in the future, when
Metteyya Buddha shall arise, the.se passions wall be of diminished force.’
^ Atta-rupena. Cf. A. ii, 120, the Corny, on which has atlano anurii-
pena, a iiucchnvike /la, hiiakdmendii: ‘by (what is) suitable, befitting for
the self, by desire for (one’s) good.’
61
XXXV, in, 2, § 117] Kindred Sayings on Sense
AYherefore, brethren, as to [those worldly sensual elements]
in what is to be regarded as a sense-sphere: — wherein eye
and perception of objects fade away, — wherein tongue and
perception of savours, — wherein mind and perception of mind-
states fade away,^ — [ye ought for your own sakes to practise
watchfulness and concentration of mind] . .
So saying the Exalted One rose from his seat and entered
the residence.
Now not long after the Exalted One had gone {as in the
section above they repeat the teaching and decide to ask Ananda,
who replies in the same tcords as before in praise of the
Master). . . .
The venerable Ananda said: —
‘ As to that pronoimcement uttered in brief by the Exalted
One, but without expounding its meaning in detail . . . thus
do I understand it, friends. It was uttered, friends, by the
Exalted One concerning the sixfold sphere of sense, thus:
“ Wherefore, brethren, as to those worldly sensual elements in
what . . .” and so forth, — so do I understand the meaning.
But if ye wish it, ye venerable ones should approach the
Exalted One and question him about the matter, and,
according as the Exalted One explains it, so do ye bear it
in mind.’
‘ Very good, friend,’ replied those brethren to the venerable
Ananda (as before) . . . and went to the Exalted One . .
and questioned him on that matter. And the Exalted One
replied : —
‘ A sage, brethren, is Ananda. Of great wisdom, brethren,
is Ananda. If ye were to put me this question, I should
explain it even as Ananda explained it to you. This is the
meaning of that thing, and so do ye bear it in mind.’
§ 118 (5). Sakka.^
Once the Exalted One was staying near Eajagaha on
the hill Vultime’s Peak. Then Sakka, lord of the devas,
1 Corny. Sa/ayatam-nirodho cuccati nihbdnai), in wliicli state all
sinks to rest. C/. D. i, 222; 8. ill, 188; Vddna, chap. viii.
2 Cf. Dialog. n,2Uff.
62
The Salayatana Book [text iv, loi
came to the Exalted One, saluted him and stood at one side.
So standing, Sakka, lord of the devas, thus addressed the
Exalted One:
‘ What is the condition, lord, what is the cause whereby in
this world some beings are fully set free^ in this very life,
while some beings are not so set free ?’
‘ There are, lord of the devas, objects cognizable by the
eye, objects desirable, pleasant, delightful and dear, passion-
fraught, inciting to lust. If a brother be enamoured of them,
if he welcome them, if he persist in clinging to them, thus
enamoured of them, thus welcoming them, thus persisting in
clinging to them, — dependent on that- comes consciousness
based on that grasping. If he be full of grasping,® lord of the
devas, a brother is not wholly set free.
There are, lord of the devas, sounds cognizable by the ear
. . . scents . . . savours, tangibles cognizable by the body
, . . mind-states cognizable by the mind, states desirable . . .
if he persist in clinging to them . . . dependent on that
comes consciousness based on grasping of them. If he be
full of grasping, lord of the devas, a brother is not wholly
set free. This is the condition, this is the cause why in the
world some beings are not in this very life wholly set free.
Again, lord of the devas, there are objects cognizable by
the eye . . . {the ivhole of the above in the negative). . . .
This is the condition, this is the cause why in this very life
some beings are wholly set free.’
§ 119 (6). Five-crest.
Once the Exalted One was staying near Eajagaha, on the
mountain Vulture’s Peak. Then Five-crest,'* son of a Gan-
dharva, came to the Exalted One, saluted him, and stood at
one side. So standing. Five-crest, son of a Gandharva, thus
addressed the Exalted One: —
{He asks the same question and gets the same reply.)
1 Parinibbayanti.
2 Tamiissitajj vinndnay. Corny. ^ tanhd-nissitay Jcamma-vinnanay.’’
3 Sa-iipaddno. Cf. infra, §124. At p. 399 of text it is applied to fuel.
* See Dialog, ii, 288, where he accompanies Sakka.
XXXV, III, 2, § i2o] Kindred Sayings on Sense
63
§ 120 (7). Saripittta.
Once the venerable Saripntta was staying near Savatthi
at Jeta Grove, in Anathapindika’s Park.
Then a certain brother came to visit the venerable Saripntta.
After the exchange of greetings and friendly courtesies he sat
down at one side. So seated that brother thus addressed the
venerable Saripntta : —
‘ Friend Saripntta, my fellow-lodger has renounced the
training and gone back to the lower life.’^
‘ So it happens, friend, with one the door of whose faculties
is unguarded,^ who is immoderate in eating, and not given
to watchfulness. That brother, friend, is of such a nature.
So long as he lives it will be impossible for him to apply him-
self® to the righteous life in all its fulness, in all its purity.
Indeed, friend, a brother,'* the door of whose faculties is
guarded, who is moderate in eating and given to watchful-
ness, — for such an one, so long as he lives, it is possible to
apply himself to the righteous life in all its fulness, in all its
purity.
And how, friend, has one the door of his faculties guarded ?
Herein a brother, seeing an object with the eye, is not misled
by its outer view,® nor by its lesser details. Since coveting
and dejection, evil, unprofitable states, might overwhelm one
who dwells with the faculty of eye uncontrolled, he applies
himself to such control, sets a guard over the faculty of eye,
attains control thereof.
When he hears a sound with the ear or with the nose smells
a scent, or with the tongue tastes a savour, or with body
contacts tangibles, when with mind he cognizes mental states,
he is not misled by their outer view nor by their lesser details.
1 Cf. K.S. ii, 38.
2 Cf. Bnddh. Psych. Ethics, pp. 350 ff. and vn.; Dialog, i, 80; Vis.
Magg., 16 and refs. (Corny, does not comment }icre, having done so
elsewhere). For the passage following see § 198 (2).
® Santdnessati=ghalessati. Corny.
* Text has so, which would refer to this particular brother. I read
!/owith MSS. S. 1-3.
' yimilki-gdhin.
64
The Salayatana Booh [text iv, 103
But, since coveting and dejection, evil, unprofitable states,
might overwhelm one ... he sets a guard over the faculty
of the mind, attains control thereof. Thus, friend, one has
the door of his faculties guarded.
And how, friend, is one moderate in eating ?
Herein, friend, a brother takes his food thoughtfully^ and
prudently, not for sport,^ not for indulgence, not for personal
charm or adornment, but just enough for the support and
upkeep of the body, to allay its pains,® to help the practice
of the righteous life, with the thought: My former feeling
I check, and set going no new feeling. So shall I keep going,'*
be blameless, and live at ease. Thus, friend, is one moderate
in eating.
And how, friend, is one given to watchfulness ?
Herein, friend, by day a brother walks up and down and
then sits, and thus cleanses his heart from states that may
hinder. By night, for the first watch he does likewise. In
the middle watch of the night, lying on his right side he takes
up the lion-posture,® resting one foot on the other, and thus
collected and composed fixes his thought on rising up again.
In the last watch of the night, at early dawn, he walks up
and down, and then sits, and so cleanses his heart from states
that may hinder. Thus, friend, is one given to watchfulness.
Wherefore, friend, thus should you train yourselves: We
will be watchful over our faculties, moderate in eating and
given to watchfulness.
Thus, friend, must you train yourself.’
§ 121 (8). RdhiilaP
Once the Exalted One was staying near Savatthi at Jeta
Grove in Anathapindika’s Park.
Then as the Exalted One was meditating in solitude this
1 Cf. K. 8. ii, Expositor, 511. ^ Not for athletic prowess.
^ Vihiijsa-nparatiya. Cf. Asf. 403.
'' Ydtrd me bhavissati.
^ Slha-seyyaij. (f. .1. ii, 244 (trans. in Xianeriral Sayings by A. D.
Jayasundere), where the four postures are given, here quoted by Corny
« C/. A.Aii, 165; iii, 114-5.
65
XXXV, III, 2, § i2i] Kindred Sayings on Sense
thought occiuTed to him : Ripe now in Rahula are . those
states that bring release to perfection^ Suppose now I
give Rahula the last teachings for the destruction of the
asavas.
So the Exalted One, robing himself at early dawn, and
taking bowl and robe set out for Savatthi on his begging-round,
and after completing his round and eating his meal, said to
the venerable Rahula : —
‘ Rahula, take a mat. Let us go to Dark AVood- for the
noonday rest.’
‘ Very good, lord,’ replied the venerable Rahula to the
Exalted One, and taking a mat followed behind in the foot-
steps of the Exalted One.
Now at that time countless thousands of devas were follow-
ing the E.xalted One, thinking: To-day the Exalted One will
give the venerable Rahula the last teachings for the destruction
of the asavas.
So the Exalted One plunged into the depths of Dark Wood
and sat down at the foot of a certain tree on the seat prepared
for him. And the venerable Rahula, saluting the Exalted
One, sat down also at one side. As he thus sat the E.xalted
One said to the venerable Rahula ;■ —
‘ Now what think you, Rahula ? Is the eye permanent or
impermanent V
{Here follows the usual dialogue as e.g. at § 73 down to ‘ this
is mine,’ etc.)
‘ Are mind-states permanent or impermanc:;t ?’
‘ Impermanent, lord.’
‘ Are mind-consciousness, mind-contact, . . . that experi-
ence of feeling, perception, the activities and consciousness,
which arises owing to mind-contact, — is that permanent or
impermanent V
^ V iinutti-paripdmniyd illuimtnd, i.e. saddhutdriya, etc. (faith, energy,
mindfulness, concentration, insight), which lead to Path-concentration.
Cf. .4. ii, 145. Corny, quotes Pafisambhidd, ii, 1, in full, and Uddna, iv.
^ CJ. K.S. i, 160 n. About two miles from Savatthi. It is really
‘ Blind Wood," owing to its having been the haunt of bandits who
blinded their victims ! So Corny., ad loc. cit.
IV
5
66
The Salciyatana Book [text iv, 107
‘ Impermaneut, lord.’
(As before (Iijd'it to ' tluTo is no iiereafter.’)
Thus spake the Exalted One. And the venerable Ealiula
was delighted with the words of the Exalted One and welcomed
them. And when this imstruction was given, the venerable
Eahula’s heart was freed from the asavas without grasping.
And in those countless thousands of devas arose the pure and
spotless eye of the Xorm,^ so that they knew: WTiatsoever
is of a nature to arise, all that is of a nature to cease.
§ 122 (9). Fetter.
I will teach you, brethren, the things that make for bondage
and the fetter. Do ye listen to it.
And what, brethren, are the things that make for bondage,
and what the fetter 1
There are, brethren, objects cognizable by the eye (as
above). . . . These, brethren, are called ‘ the things that
make for bondage.’ The desire and lust therein, — that is the
fetter that is in them.
There are sounds . . . scents . . . savoius . . . tangibles
. . . mind-states. . . . The desire and lust that are therein,
— that is the fetter.
§ T23 (10). Grasping.
I will teach you, brethren, both the things that make for
grasping and grasping. Do ye listen to it. And what are
the things that make for grasping ? (The same as before.)
3. The Chapter on the Housefathers
§ 121 (1). Vesali.
Once the Exalted One was staying near Vesali, in Great
Wood, at the Hall of the Peaked Gable.
1 lJhamina-cnkhhu= the four paths and path-fiuits.’ Corny.
XXXV, III, 3, § 126] Kindred Sayings on Sense 67
Then Ugga,^ the houaefather, of Vesali came to the Exalted
One. . . .
Seated at one side tigga, the housefather, of Vesall said
this to the Exalted One. : —
‘ Pray, lord, what is the condition, what is the cause whereby
in this world some beings are not wholly set free in this very
life, while other beings are wholly set free V-
‘ There are, housefather, objects cognizable by the eye. . . .
If he have grasping for them, housefather, a brother is not
wholly set free. That, housefather, is the condition, that is
the cause whereby . . .
Likewise, housefather, there are objects cognizable by the
eye. ... If he have not grasping for them a brother is
wholly set free. That, housefather, is the condition, that is
the cause whereby in this very life some beings are not wholly
set free, while other beings are wholly set free.’
§ 125 (2). Vajjians.
Once the Exalted One was staying among the Vajjians at
Elephant To\vn.3
Then Ugga, the housefather, of Elephant Town came to see
the Exalted One.
{The same as the -previous section.)
§ 12G (3). Nrdandd.*
Once the Exalted One was staying at Nalanda, in Pavarika^
Mango Grove.
Then Upali,® the housefather, came to see the Exalted One.
(As above.)
In the list at d. i, 26 he is declared by the Master to be ' the most
charming (manapa) of all lay supporters.’ Corny, misquotes his title
as pa-nita-ddyakdnarj agija. Cf. A.A. i. 394; A. iii, 49.
^ As above, § 118.
“ Hatthigd-ma.
^ In Magadha, once the seat of the famous university.
^ Pdvdr-ika means ‘cloak-seller.’
“ This may be the Jain who became an adherent. M. i, 380 /.
68
The Salayatana Booh [text iv, no
§ 127 (4). Bhdradvaja.
Once the venerable Pindola/ of Bharadvaja, was staying at
Kosanibi in Ghosita Park.
Then the rajah Udena went to see the venerable Pindola,
and on coming to him greeted him in friendly wise, and after
the exchange of courtesies and greetings sat down at one
side. So seated the rajah Udena said to him : —
■ "WTiat is the condition. Master Bharadvaja,^ what is the
cause whereby the young brethren, who are mere lads with
jet-black hair, blessed with happy youth, who in the flower
of their life have had no dalliance^ with the passions, yet
practise the righteous life in its fulness and perfection and
live out their span of life to the full V'^
‘ It has been said, maharajah, by that Exalted One who
knoweth, who seeth, by that Arahant who is a Fully En-
lightened One: “Come ye, brethren; in the case of those
who are just mothers,® sisters and daughters, do ye call
up the mother -mind, the sister -mind, the daughter -mind.”
That is the condition, maharajah, that is the cause whereby
these young brethren, who are mere lads with jet-black hair
, . . live out their span of life to the full.’
‘ The heart is wanton, Bharadvaja. It may well be that
at times mind-states that are wanton arise in the case of those
1 Formerly a brahmin of Bharadvaja. See n. to Brethren, p. 110;
VdCina, iv, 6; Vin. Cidlavagga, iii; Vinaya Texts, iii, 78; and K.S. i, 204
(■ congey-maii ’) and n. ad luc. Corny., followed by Dhammapala on
L'dana, describes him at length as a scrap-hunter with a huge bowl.
The Master would not allow him a strap to carry it (thavika), so it got
knocked about and gradually reduced in size to a mere shred. Thus he
learned continence and later became Arahant. For Pindola (‘scrap-
gatherer ’) sec also Itivutlaka, § 91 ; K.S. iii, 9li; Jut. iv, 375. At A. i, 23
{A.A. 196) he is proclaimed by the Master as ‘ best ?.t the lion’s roar ’.
Bharadvaja is on the river Jumna, the capital of the Vagsas, about
230 miles from Benares. See Rhys Davids, Buddhist India, p. 36.
2 Giving him his clan-name. ^ Anikllitdvin. Cf. K.S. i, 15.
* Addftd/iag dpdcZenfi, or ‘keep it going.’ Corny. ' Paveniy pafipadenti.’
® ‘ Matu-samanasu.’ Corny, i.e. regard all women-
folk as you would your own mother, sister, daughter. I caimot find
the passage quoted. It does not occur in the Canon, as far as I know.
69
XXXV, III, 3, § 127] Kindred Sayings on Sense
who are mother, sister and daughter. Pray, Bharadvaja, is
there any other condition, any other cause whereby these
young brethren . . . live out their span of life to the full
‘ It has been said, maharajah, by the Exalted One, who
knoweth, who seeth, by that Arahant who is a Fully En-
lightened Oned “Come ye, brethren, look upon this same
body, upwards from the soles of the feet, downwards from the
top of the head, enclosed by skin, full of manifold impurities.
There are in this body hair of the head, hair of the body,
nails, skin, teeth, flesh, nerves, bones, marrow, kidneys,
heart, liver, pleura, spleen, lungs, intestines, mesentery,
stomach, faeces, bile, phlegm, matter, blood, sweat, lymph,
fat, tears, lubricant, saliva, mucus, oil, urine.” That,
maharajah, is the condition, that is the cause whereby these
young brethren . . . live out their span of life to the full.’
‘ Well, master Bharadvaja, that is easy for those brethren
who train the body, morals, mind and insight, but a hard
thing for those who do not so. Maybe at times, master
Bharadvaja, when one is thinking: I will regard it as unlovely,
he comes to regard it as lovely.^ Pray, master Bharadvaja,
is there any other condition, is there any other cause, whereby
these young brethren . . . live out their span of life to the
full V
‘ It has been said, maharajah, by the Exalted One . . .
“ Come ye, brethren, do ye abide watchful over the doors
of the faculties. Seeing an object with the eye,® be not misled
by its outer view, nor by its lesser details. But since coveting
and dejection, evil, unprofitable states, might overwhelm
one who dwells with the faculty of the eye uncontrolled, do
ye apply yourselves to such control, set a guard over the
faculty of the eye and attain control of it. Hearing a sound
with the ear . . . with the nose smelling a scent . . . with
the tongue tasting a savour . . . with body contacting
tangibles . . . with the mind cognizing mind-states ... be
ye not misled by their outer view nor by their lesser details.
Cf. J/. i, 57, 420.
® Supra, § 120.
- Quoted at Pts. of Control-., p. 288 n.
70 The Saldyatam Book [text iv, 112
But since coveting and dejection . . . attain control
thereof.”
This, maharajah, is the condition, thi.s is the cause whereby
these young brethren, who are mere lads with jet-black hair,
blessed with happy youth, who in the flower of their life have
had no dalliance with the passions, yet practise the righteous
life in its fulness and perfection, and live out their span of
life to the full.’
‘ Wonderful, master Bharadvaja ! Marvellous it is, master
Bharadvaja, how well spoken arc these words of that Exalted
One, who knoweth, who seeth, that Arahant who is a Fully
Enlightened One. Surely that is the condition, that is the
cause, master Bharadvaja, whereby these young brethren . . .
live out their span of life to the full.
I myself, master Bharadvaja, whenever I enter my palace
with body, speech and mind unguarded, with thought lui-
settled, with my faculties uncontrolled, — at such times lustful
states overwhelm me. But whenever, master Bharadvaja,
I do so with body, speech and mind guarded, with thought
settled, with my faculties controlled, at such times lustflil
states do not overwhelm me.
Excellent, master Bharadvaja ! Excellent it is, master
Bharadvaja ! Even as one raises what is overthrown, or
shows forth what is hidden, or points out the way to him
that wanders astray, or holds up a light in the darkness, so
that they who have eyes may see objects, — even so in divers
ways has the Norm been set forth by the worthy Bharadvaja.
I myself, master Bharadvaja, do go for refuge to that Exalted
One, to the Norm and to the Order of Brethren. May the
worthy Bharadvaja accept me as a follower from this day
forth, so long as life doth last, as one who has so taken refuge.’
§ 128 (5). Som.
Once the Exalted One was staying near Eajagaha in Bamboo
Grove at the Sqirirrels’ Feeding-ground.
Then Sona, the housefather’s son,i came to see the Exalted
1 Cf. A'.6'. ill, 42 jj.
XXXV, III, 3, § 129] Kindred Sayings on Sense 7 1
One. . . . Seated at one side he said this to the Exalted
One : —
‘ Pray, lord, what is the condition, what is the cause whereby
in this very life some beings are wholly set free, while other
beings in this very life are not wholly set free V
(As in § 124.)
§ 129 (6). Ghosita.
Once the venerable Aiianda was staying at KosambI in
Ghosita Park.
Then the housefather Ghosita came to see the venerable
Ananda. Seated at one side he said this to the venerable
Ananda : — -
‘ “ Diversity in elements ! Diversity in elements !”^ is the
saying, my lord Ananda. Pray, sir, how far has diversity in
elements been spoken of by the Exalted One V
‘ When the elements of eye and objects that are pleasing
and eye-consciousness occur together, housefather, owing to
the pleasurable contact there arises pleasurable feeling. AMien
the elements of eye, objects that are displeasing and eye-
consciousness occur together, owing to the unpleasant contact
resulting there arises painful feeling. When the elements of
eye, objects that are of indifferent effect- and eye-conscious-
ness occur together, owing to neutral contact resulting, there
arises feeling that is neutral.
So when the elements of ear . . . nose . . . tongue . . .
body . . . when the elements of mind and objects that are
pleasurable and mind-consciousness occur together.
When mind and objects that are displeasing ... or mind
and objects that are of indifferent effect occur together, owing
to the contact resulting, whether it be pleasing, displeasing
or neutral, there arises feeling that is pleasing, displeasing or
neutral.
Thu.s far, housefather, diversity in elements has been spoken
of by the Exalted One.’
^ Dhatu-nCinnttdij. See K.S. ii. lol j'f. aiul «/i.; Dmldlt. P-sijrh. Elh.,
72 n.
- Upekkhd-Uh'lniiid.
72
The Salayatana Booh [textIv, 115
§ 130 (7). Hdliddaka}
Once the venerable Kaccana the Great was staying among
the folk of Avanti, at Osprey’s Haunt, on a sheer mountain
crag.
Then the housefather Haliddakani came to the venerable
Kaccana the Great. Seated at one side he said this: —
‘ It has been said by the Exalted One, sir, “ Owing to
diversity in elements arises diversity of contact. Owing to
diversity of contact arises diversity of feeling.”^ Pray, sir,
how far is this so V
‘ Herein, housefather, seeing a pleasant object with the eye,
a brother, at the thought “ This is such and such,”® comes
to know of eye-consciousness that is pleasant to experience.
Owing to contact that is pleasant to experience arises pleasant
feeling.
"W’hen with the eye he sees an object that is displeasing,
a brother, at the thought “ This is such and such,” comes
to know of eye-consciousness that is unpleasant to experience.
Owing to contact that is unpleasant to experience arises
unpleasant feeling.
When with the eye he sees an object that is of indifferent
effect, a brother, at the thought “ This is such and such,”
comes to know of eye-consciousness that is neutral. Owing
to contact that is neutral to experience arises feeling that is
neutral.
So also, housefather, hearing a sound with the ear, smelling
a scent with the nose, tasting a savour with the tongue, con-
tacting a tangible with body, cognizing a pleasing mind-state
with the mind, at the thought, “ This is such and such,” a
brother comes to know of mind-consciousness that is pleasant
1 A turmeric dyer (Mliddti). At K.S. iii, 10 a housefather of this
name questions Mahakaceana at the same place. The name is variously
spelt. Tor Avanti, which is N.E. of Bombay in the Vindhya Mts.,
see Erflhre)!. p. 107 ?i., and ih/w, 2.SS. For kaccana, Vimn/a i. 104;
J/. ii. 84; iii. 104: Brethren. CCTX, etc.
2 S. ii. 141.
2 Itihelaii {inhiij^ila). Burmese MSS. read iUh'elay (ciipilum hoc).
Voirnj. ‘ evarn elaij, mnndjxim ela,j.’
73
XXXV, in, 3, § 132] Kindred Sayings on Sense
to experience. Owing to contact that is pleasant to experience
arises pleasant feeling. But if with mind contacting a mind-
state that is displeasing, at the thought, “ This is such and
such,” he comes to know of a mind-consciousness that is
unpleasant to experience, owing to contact that is unpleasant
to experience arises unpleasant feeling. If again with mind
cognizing a mind-state that is indifferent in efiect, at the
thought, “ This is such and such,” he comes to know of a
mind-consciousness that is neutral, owing to contact that is
neutral arises feeling that is neutral.
Thus, housefather, owing to diversity in elements arises
diversity of contact. Owing to diversity of contact arises
diversity of feeling.’
§ 131 (8). NaTculapitar.
Once the Exalted One was staying among the Bhaggi, at
Crocodile Haunt, in Bhesakala Grove in the Antelope Park.
Then the housefather Nakulapitar^ came to see the Exalted
One. . . . Seated at one side he said to the Exalted One: —
‘ WTiat, lord, is the condition, what is the cause why in this
very life some beings are wholly set free, while other beings
are not so set free ? ’
(The same as at § 124.)
§ 132 (9). Lohicca.
Once the venerable Kaccana the Great was staying among
the folk of Avanti at Makkarakata in a forest hut.
Then a number of resident pupils of the brahmin Lohicca,
mere lads who were gathering .sticks,- came up to the forest
hut of the venerable Kaccana the Great. On reaching it they
began to roam and wander up and down on all sides of the
hut, uproarious and noisy, playing all sorts of mad pranks.^
And they said : ‘ These shavelings, sham recluses, menials,
1 Of. K.S. iii, 1. - ( /. o', i, 108 (A'.O'. i, 228).
^ Kanici kunici xelissiil-atii hiionli. Co.ni/. explains ‘ atirtamanno))
npanissaya gnlietva langhilrd' which would seem to mean
‘ playing leap-frog,’ but does not explain the word selissaka (‘ noisy ’).
Corny. MSS. read selis‘<dni. It does not occur elsewhere.
74 The Saldyatana Booh [text iv, 117
black fellows, the offspring of our kinsman’s foot,^ are honoured,
revered, made much of, worshipped, and given offerings by
these sons of coolies.’-
Thereupon the venerable Kaccana the Great came out of his
dwelling and thus addressed those lads; ‘ Hush ! my lads. I
will teach you the Norm.’
At these words the yomig fellows were silent. Then the
venerable Kaccana the Great addressed them with these
verses : —
Foremost in virtue were the men of old,
Those brahmins who remembered ancient rules.
In them well guarded were the doors of sense.
They had achieved the mastery of wrath.
In meditation and the Norm they took delight,
Those brahmins who remembered ancient rules.
But these backsliders® with their ‘ Let us recite,
Drunk with the pride of birth, walk wrongfully.®
O’ercome by wrath, exceeding violent,®
They come to loss ’mongst weak and strong alike.''
Vain is the penance of the uncontrolled,®
Empty as treasure gotten in a dream.
^ <-'f. J). i, 103 {Dialog, i, 112 and a.. 128); J/. i, 334. lhhlia = guha-
jxitika ; kinhd—kanha. Coiag. Ba»dhu-i>d(V n^X! mi, referring to the
belief that non-brahniins (.sudras), who were of darker complexion,
were born of Brahma's foot. (/. D.A. i, 2.54.
- Bhdratakd. Corny. katKtnhikd, ‘ cottagers who carry loads,’ a term
of contempt for the village folk wlio support the w'andering recluses.
" (v)okkajiima, ‘ deserting the ancient rules.’ Coaiy.
'* J<ip(}>)nmase. reflex, inipcrat, plur. of japnti, may refer to the ‘ vain
repetitions ’ of the brahniin.s. For a passage of the same tenor cj. K.iS.
1 . 178. Coiiig. say.s, ' niagnij jnppdma kathiyatnd’ ti eltaken’ era
hidhinaii amlid ti mannamCina.
“ ViMinny carnnii, ‘ walk in the uneven.’ Cf. K.kl. i, 0 n.
'j Biilhu-alla-datidd ('.stick-taken '). t'f. Dlvp. 4()G; A'.<S'. i. 303, where
-Mrs. Rhys Davids translates: ' .self-armeil.' Piiihii \\orc—hahu. Cotny.
takes it to mean iid/iridtindd.
■ Tasa-thdrare.-,a. t'f. K.S. i, 411. a general term for ‘all sorts and
comlitions.’ Coiiiy. .'mlanhii-tiillaiihc.'iii ('sinners and saints ’).
® Co)iiy. ' .-iabbe pi nitn-'-aMdddnd iiioghd bharanli.’
75
XXXV, III, 3, § 132] Kindred Sayings on Sense
Such ways^ as fastings, couching on the ground.
Bathing^ at dawn, recitings of the Three,
Wearing rough hides, and matted hair and filth,
Chantings and empty rites and penances.
Hypocrisy and cheating and the rod,
Washings, ablutions, rinsings of the mouth,® —
These are the caste-marks^ of the brahmin folk.
Things done and practised for some trifling gain.®
A heart well tamed, made pure and undefiled,
Considerate® for every living thing, —
That is the Way the highest to attain.
Thereupon the young fellows were angered and displeased,
and went away to the brahmin Lohicca. On coming to him
they said: —
‘ May it please your reverence to know"' that the recluse,
Kaccana the Great, is attacking and abusing the sacred
things® of the brahmins.’
At these words the brahmin Lohicca was angered and
displeased.
Then it occurred to the brahmin Lohicca : ‘ It is not proper
for me to attack and abuse the recluse, Kaccana the Great,
merely on hearsay of young fellows. Suppose now 1 visit
and question him.’
So the brahmin Lohicca went along with those yomig
fellows to visit the venerable Kaccana the Great, and on
coming to him greeted him courteously and, after the exchange
^ Cf. Dialog, i, 2'iO for the habits of the naked ascetics. Dhp. v, 141.
- Text 2 >atJio (recital) with v.U. ... I follow which reads
plto-sindnan ca.
^ So Corny.
* Vannd. Cowj/. ‘ furniture, utensils, marks.’
^ Reading hhavana for text’s hdvana. Corny, nyam eva ru pdtho
drnisn-kincikklm-'isa rfulcjhntr aUlidyn katari 1i atiho.
® Akhiliti). Corny, ‘soft and not stubborn.’ Cf. S. i. 27; K.S.
id. 113 n.
’’ Yagghe (see Dirt. s.r. Uigglin) hhimrj jdneyyn. t 'f. K.S. i. 228.
Ill next section Corny, says of tagghi. ‘ codan' alike nipdta.'
® Marite, charms, texts, ritual, etc., as above.
76
The Salayatana Book [text iv, 119
of greetings and compliments, sat down at one side. So
seated he said to the venerable Kaccana the Great: —
‘ Worthy Kaccana, is it true that a munber of our resident
pupils, mere lads, gathering sticks, have been here V
‘ It is true, brahmin. They did come here.’
‘ And did the worthy Kaccana have any converse with
those lads V
‘ I did, brahmin.’
‘ Pray what was the topic of the converse V
' I spoke to them to this effect, brahmin (and he repeated
the verses).
“ Foremost in virtue were the men of old . . .”
. . . Such, brahmin, wasthe talk I had w'ith the youngfeUow^s.’
‘ You said “ unguarded in the doors of sense,” worthy
Kaccana. Kow how far is one unguarded in the doors of
sense V
‘ Herein, brahmin, a certain one, seeing an object with the
eye,^ is attached to objects that charm, is repelled by objects
that displease. He dwells with mind distracted and his heart
is mean. He realizes not in its true nature that emancipation
of heart, that emancipation of wisdom. So that those evil
unprofitable states that arise do not come to cease without
remainder.
Hearing a sound with the ear . . . scenting a scent with
the nose . . . tasting a savour with the tongue . . . con-
tacting tangibles with the body . . . cognizing with the mind
a mind-state, he is attached to mind-states that charm, is
repelled by mind-states that displease, and dwells with mind
disturbed ... (as before) . . . without remainder. To that
extent, brahmin, one is unguarded in the doors of sense.’
‘ Wonderful, w'orthy Kaccana ! Marvellous, worthy Kac-
cana, is the way in w’hich the w’orthy Kaccana has defined
the words “ unguarded in the doors of sense.”
Xow as to the words “ guarded in the doors of sense, guarded
in the doors of sense,” — pray, worthy Kacchna, how far is
one so guarded V
' Infra, § 2o2.
77
XXXV, III, 3, § 133 ] Kindred Sayings on Sense
‘ Herein, brahmin, a brother, seeing an object with the eye,
is not attached to objects that charm, or repelled by objects
that displease. He dwells with attention fixed, and his heart
is boundless.^ Thus he realizes in its true nature that
emancipation of heart, that emancipation of wisdom. So
that those evil, unprofitable states that arise come to cease
without remainder.
So also with regard to hearing a soimd with the ear, smelling
a scent with the nose, tasting a savour with the tongue,
contacting tangibles with the body, cognizing a mind-state
with the mind, — he is not attached. ... So that those evil,
unprofitable states that arise do cease without remainder.
Thus, brahmin, one is guarded in the doors of sense.’
‘ Excellent, worthy Kaccana ! Excellent, worthy Kaccana !
Even as one raises what is overthrown . . . (as above in
§ 127) ... so long as life shall last.
Now as the worthy Kaccana visits the families of his sup-
porters at Makkarakata, even so let him visit the family of
Lohicca. Then all the lads and maidens there will greet
the worthy Kaccana, set a seat for him and give him water,
and that shall be a blessing and a profit for them for many
a long day.’
§ 133 (10). Verahaccdni.
Once the venerable Udayin^ was staying at Kamandaya,
in the mango grove of the brahmin Todeyya.
Then a young fellow, a resident pupil of the brahmin lady
of the Verahaccani clan, came to visit the venerable Udayin,
and on coming to him greeted him courteously, and after the
exchange of greetings and compliments sat dowm at one side.
As he thus sat, the venerable Udayin taught, established,
roused, and made that lad happy with a pious talk.
Then he, being thus taught, established, roused and made
happy by the pious talk of the venerable Udayin, went to the
Appatnd7_ui-cetaso, as opposed to paritla. Corny.
- C/. infra, §§ 166, 223. Three of this name are mentioned. Cf.
Brethren, 288 n.; Dialog, iii, 109; M. i, 396, 447. For Todeyya see
M. ii, 202.
78 The Salayatana Booh [text iv, 121
bralimin lady of the Yerahaccaui clan, and on coming to her
said thus;
‘ I would have my lady know that Udayin, the recluse, is
teaching a doctrine that is lovely in its beginning, lovely in
its middle, and lovely in its ending. He sets forth the
righteous life, fully perfected and purified, both in its spirit
and in its form.’
‘ Then, my lad, in my name do you invite Udayin, the
recluse, for to-morrow’s meal.’
‘ So be it, lady,’ replied the lad, and in obedience to the
lady’s bidding went back to the venerable Udayin and said:
‘ Let the worthy Udayin accept a teacher’s fee from us,
to-morrow’s food from the brahmin lady of the Verahaccani
clan.’
And the venerable Udayin accepted by his silence.
Then the venerable Udayin, when that night was past,
robed himself at early dawn, and taking bowl and robe went
to the dwelling of the brahmin lady of the Verahaccani clan,
and sat down on a seat made ready.
Then the brahmin lady served the venerable Udayin with
choice food, both hard and soft, with her own hands, until he
had eaten his fill.
Now when she saw^ that the venerable Udayin had finished
and withdrawn his hand from the bowl, she put on her sandals,
sat down on a high seat, veiling her head,- and thus addressed
the venerable Udayin: ‘ Preach me doctrine, 0 recluse.’
‘ A time will come for that, sister,’ said he, rose from his
seat and went away.
Then a second time that young fellow visited the venerable
Udayin, and ... as he thus sat, the venerable Udayin
taught, established, roused and made the lad happy with a
pious talk. And a second time also that young fellow . . .
went to the brahmin lady of the Verahaccani clan (and re-
^ Supplying viditvd, or ia it acc. absol. according to Trenckner (Pali
Miscellany, p. 67) '!
- See Vinaya rules (Pdtimokkha, tSekhiya) about listening to the
Dhamma, here broken by the lady, in three respects.
XXXV, in, 3, § 133] Ki'tidred Sayings on Sense 79
peated what he had said before) . . . ‘ both in its spirit and
in its form.’
‘ You are speaking thus, my lad, in praise of the recluse
Udayin. But (on the former occasion) when I said: ” Preach
me doctrine, O recluse,” he replied: "A time will come for
that, sister,” rose from his seat and went to his lodging.’
‘ But, my lady, you put on your sandals, sat down on a
high seat, veiled your head and spoke thus: “ Preach me
doctrine, 0 recluse.” Xow they honour the doctrine, those
worthy ones. They re.spect the doctrine.’
‘ Very well then, my lad. Do you invite Udayin, the
recluse, in my name for to-morrow’s meal.’
‘ So be it, my lady,’ replied the lad (and went as before
to the venerable Udayin, who was entertained by the lady
‘ until he had had his fill ’).
Then the brahmin lady of the Verahaccani clan, when she
saw that the venerable Udayin had finished and removed his
hand from the bowl, put off her sandals, sat down on a low
seat, unveiled her head and thus addressed the venerable
Udayin: —
‘ Pray, sir, owing to the existence of what do the Aiahants
point out weal and woe ? Owing to the existence of what
do they not do so V
‘ When there is eye, sister, the Arahants point out weal and
woe. When eye exists not, sister, the Arahants do not point
out weal and woe. So also with regard to tongue and mind.
Where mind exists not they do not point out weal and woe.’
At these words the Brahmin lady of the Verahaccani clan
said to the venerable Udayin: —
‘ Excellent, sir ! Excellent, sir ! Even as one raises what
is overthrown, or shows forth what is hidden, or points out
the way to him that wanders astray, or holds up a light in
the darkness so that he who has eyes may see objects, — even
so in divers ways has the Norm been set forth by the worthy
Udayin. I myself, master Udayin, do go for refuge to that
Exalted One, to the Norm and to the Order of Brethren. Let
the worthy Udayin regard me as a lay-disciple who, from this
day forth so long as life shall last, has so taken refuge.’
80
The Salayatana Book [text iv, 124
4. The Chapter on Devadaha
§ 134 (1). The nmnent at Devadaha}
Once the Exalted One was staying among the Sakkas at
Devadaha,- a township of the Sakkas. Then the Exalted
One addressed the brethren, saying:
‘ I do not declare, brethren, that for all brothers there is
need to strive earne.stly in respect of the sixfold sphere of
sense. Yet do I not declare that for all brothers there is no
need so to strive in respect of the sixfold sphere of sense.
Those brethren who are Arahants, destroyers of the asavas,
who have lived the life, done the task, removed the burden,
who have won their own highest good, utterly destroyed the
fetters of becoming, who by right insight have become free, —
for such, brethren, I declare that in respect of the sixfold
sphere of sense there is no need to strive earnestly. Why
so ? Because they have WTOught so earnestly as to be in-
capable of carelessness. But those brothers who are yet
earnest-minded pupils,® who dwell aspiring for the security
that is unsurpassed, — by those brothers I declare that in
respect of the sixfold sphere of sense there is need to strive
earnestly. Why so ? Because, brethren, there are objects
cognizable by the eye, objects delightful or repulsive. Though
they touch the heart again and again,'* yet they cannot
altogether lay hold of it and so persist. By their failure to
lay hold of the heart comes .strenuous energy imquailing.
Mindfulness is set up imtroubled. The body is calmed, not
perturbed. The heart is collected, one-pointed. Seeing this
fruit of earnestness, brethren, I declare that such brothers do
need to strive earnestly in respect of the sixfold sphere of
sense.
{The same is repeated far the other factors of sense.)
'■ Devaddha-kkhano. The ‘ inomeiit ’ is referred to in § 135.
' ff. A'. (S', lii, 6 ?t.
^ iSekhd.
* Phussa-phiissa. Cf. L>. i, 45 for the double, and for the figure of
speech cf. /S', ii, 235; K.S. iii, 17 n. (cithiy /.« pariyaddya t.fthanti).
XXXV, III, 4, § 135] Kindred Sayings on Sense
81
§ 135 (2). Including {the si.rfuM sense-sphere)}
’TLs well for you, brethren, ’tis well gotten bv you, brethren !
Ye have won the moment for the righteous life.
Brethren, I have seen the hells so called,^ belonging to the
sixfold sense-sphere. Therein whatever object one sees with
the eye, one sees it as uninviting, not as inviting. One sees
it as repulsive, not as charming. One sees it as ugly, not
lovely. ’Whatever sound one hears with the ear . . . what-
ever scent one smells with the nose . . . whatever savour
one tastes with the tongue . . . whatever tangible one con-
tacts with the body . . . whatever mind-state one cognizes
with the mind, he cognizes it as uninviting, not as inviting;
as repulsive, not charming: as ugly, not lovely.
’Tis well for you, brethren ! ’Tis well gotten by you,
brethren ! Ye have won the moment for the righteous life.
Brethren, I have seen the heavens so called of the sixfold
sense-sphere. Therein whatsoever object one sees with the
eye, one sees it as inviting, not as uniniviting. One sees it
as charming, not as repulsive, as lovely, not ugly.
Whatever sound one hears with the ear . . . whatever
scent one smells with the nose . . . whatever savour one
tastes with the tongue . . . whatever tangible one contacts
with the body . . . whatever mind-state one cognizes with
the mind, he cognizes it as inviting, not uninviting.
’Tis well for you, brethren ! ’Tis well gotten by you,
brethren ! Ye have won the moment for the righteous life.
§ 13G (3). Not including {the sixfold sense-sphere).
Devas and mankind, brethren, delight in objects, they are
excited by objects. It is owing to the instability, the coming
to an end, the ceasing of objects, brethren, that devas and
^ Cf. supra, § 94.
^ Cmny. says Avici is referred to here, while by sagya is meant ‘ the
world of the Thirty-three.’ ‘Hell’ is utter misery. ‘Heaven’ is
utter bliss. The world of men is a mixture of both. You are liu ky
to be born as men, for thus you can enter the Path that set.s you free.
0
IV
82
The Salayatana Booh [text iv, 127
mankind live woeMlyd They delight in sounds, scents,
savours, in touch, they delight in mind-states, and are excited
by them. It is owing to the instability, the coming to an
end, the ceasing of mind-states, brethren, that devas and
mankind live woefully.
But the Tathagata, brethren, who is Arahant, a Fully-
enlightened One, seeing, as they really are, both the arising and
the destruction, the satisfaction, the misery and the way of
escape from objects, — he delights not in objects, takes not
pleasure in them, is not excited by them. It is owing to the
instability, the coming to an end, the ceasing of objects that
the Tathagata dwells at ease.
>So also of sounds and the rest . . . the Tathagata, brethren,
dwells at ease.
Thus spake the Exalted One. So saying the Happy One
added this fiuther as Teacher: — -
Things seen and heard, tastes, odours, what we touch,
Perceive, — all, everything desirable.
Pleasant and sweet, while one can say ‘ it is,’
These are deemed ‘ suJch'l ’ by both gods and men.
And when they cease to be they hold it woe.
The dissolution of the body-self '*
To Ariyans seems ‘ siikha.’ Everything
The world holds good, sages see otherwise.'*
^\^lat other men call ‘ sitkha,’ that the saints
Call ‘ duhkha ’ : what the rest so name.
That do the Ariyans know as happiness.
Behold a Xorm® that’s hard to apprehend.
’ I'ihfWdiitL Duk'klitttj here is au adverb. For a discussion
of the word see K.S. iii. 21 «.
bee Snttii ^ ipntti, v, T.jO-Co, and ('oinij. ml loc. {Par. Jot. ii, 2, 509).
Our text ditfers from Sn. in the third couplet, but our Corny, agrees
with the Sn. reading, whicli I follow, &ikkd yassa should be sakkdy-
a^sa. For (kissamtyj read pasyyatfty. [Lines 1-t, 7-0 are well turned by
Mr.-^. Rhys Davids, Buddh. Psych,., 86. I give them here, and have
added the other lines myself.]
'* Reading with Hn. sakkdynss' uparodhanny.
^ Reading sabbay loketrn passatay ( = pasiuntanay = p^,ditdmy).
Text misprints plvin-in-dhammiiy forpas.sn dhaiiimaij.
XXXV, III, 4, § 137] Kindred Sayings on Sense 83
Hereby are baffled they that are not wise.
Darkness is theirs, enmeshed by ignorance:
Blindness is theirs, who cannot see the light.
But by the wise,” whose eyes are opened wide,
The light is seen : and, near to it, they know it,
Skilled in the knowledge of the mighty Horm.^
By those whom longing for rebirth destroys,
By those who float adown becoming’s stream.
By those who subjects are to Mara’s sway,
Hot fully comprehended is this Norm.
Who but the worthy ones are worthy of
The a 11- enlightened Path, by knowing which
Fully, the drug-immune ones are set free ?
Devas and mankind, brethren, delight in objects . . . devas
and mankind live woefully.
But the Tathagata, brethren, . . . dwells at ease.
§ 137 (4). Leaves^ (i).
‘ What is not of you, brethren, put it away. Putting it
away will be for your profit and welfare. And what, brethren,
is not of you ?
The eye, brethren, is not of you . . . the tongue . . . the
mind is not of you. Do ye put it away. Putting it away
will be for your profit and welfare.
Just as if, brethren, a man should gather, burn, or do what
he like with all the grass, all the sticks, branches and stalks
in this Jeta G-rove, — pray would ye say: “ This man is gather-
ing, burning us, doing what he likes with us ?” ’
‘ Surely not, lord.’
‘ Why not V
Samimi/h’ ettha aviddasu {=bdld. Corny.).
- Satar) (= sappurisdmiy. Corny.).
^ R3ading with text santikenn vijdnunti nmhddhnmoiassa koi'idd. But
Sn. and Corny, read santike mi vijdminti niayd (fools) dhammass’ akovidd,
i.e., ‘though near it, fools unskilled in the Z). do not know it.’
^ Parinibbanti andsavd. Corny, kilem- or kluindha-parinibbaneino.
“ CJ. S. iii, 33, where the title is ‘Not yours.’ See above, p. 48.
84 The Sakiyatana Booh [text iv, 129
‘ Eeciinse, lurd, tlii.s is not our self, nor of the nature of
our self.’
‘ Even so, brethren, the eye is not of you . . . the tongue
. . . the mind is not of you. Do ye put it away. Putting
it away will be for your profit and welfare.’
§ 138 (5). Leaves (ii).
{The same, with ‘ objects, soimds, scents, savours, tangibles
and mind-states.)
§ 139 (0). The personal, by way of condition (i).^
The eye, brethren, is impermanent. Whatever condition,
whatever cause there be for the appearance of the eye, that
also is impermanent. Owing to impermanence the eye has
come into being, brethren. How could the eye be per-
manent ? And it is the same with the other organs of sense.
. . . How could mind be permanent ?
So seeing, the well-taught Ariyan disciple is repelled by the
eye . . . tongue . . . mind. Being repelled he lusts not for
it ... so that he realizes, ‘ for life in these conditions there
is no hereafter.’
§ 140-1 (7-8). The personal, by way of condition (ii, iii).
The eye, brethren, is suffering . . . the tongue . . . the
mind is suffering. . . .
The eye, brethren, is without the self . . . the tongue . . .
the mind is without the self ... {as above) . . . ‘ there is
no hereafter.’
§§ 142-4 (9-11). The external, by way of condition (i, ii, iii).
{The same for objects, etc., as impermanent, suffering, and
without the self.)
See above, p. 52.
XXXV, III, 5, § 145] Kiiulred tiaymgs on Sense
85
5. The Chapter on ‘ New and Old ’
§ 145 (1). Action .^
I will teach you, brethren, action both new and old, the
ceasing of action and the way leading to the ceasing of action.
Do ye listen to it. Apply your minds and I will speak.
And what, brethren, is action that is old ?
The eye, brethren, is to be viewed as action that is old,-
brought about and intentionally done,® as a base for feeling.'*
And so with the tongue and mind. This, brethren, is called
‘ action that is old.’
And what is action that is new ?
The action one performs now, brethren, by body, speech
and mind, — that is called ’ action that is new.’
And what, brethren, is the ceasing of action 1 That ceasing
of action by body, speech and mind, by which one contacts
freedom, — that is called ' the ceasing of action.’
And what, brethren, is the way leading to the ceasing of
action 1
It is this Ariyan Eightfold Path, to wit; Right View, Right
Intention, Right Speech, Right Doing, Right Living, Right
Effort, Right Mindfulness, Right Concentration. This,
brethren, is called ‘ the way leading to the ceasing of action.’
Thus, brethren, have I taught you action that is old and
action that is new. I have taught you the ceasing of action
and the way leading to the ceasing of action.
Whatever, brethren, should be done by a teacher out of
compassion, for the profit of his disciples, that have I done,
taking pity on you. Here are the roots of trees, brethren.
Here are lonely places to dwell in. Be not remiss, brethren.
Be not regretful hereafter. This is our instruction to you.**
^ Kamma.
^ Corny. ‘ Eye in itself is not old, but it has come about by former
actions.’
•’ Abhisanr.ekiyitutj (= cetandya pakappitatj. Corny.).
* Vedunlyay (=: cedaiiaya cattliu. Corny.).
® ~M. i, tO; iii, 302.
86
The Salayatana Booh [text iv, 133
§ 146 (2). Helpful (i).
I will teach you, brethren, a way that is helpful for Nibbana.
Do ye listen to it. And what, brethren, is that way ?
Herein, brethren, a brother regards the eye as impermanent.
He regards objects, eye-consciousness, eye-contact, as im-
permanent. That weal or woe or neutral state experienced,
which arises by eye-contact, — that also he regards as
impermanent.
He regards the ear, the nose, the tongue, savours, tongue-
consciousness, tongue-contact as impermanent. He regards
mind, mind-states, mind-consciousness, mind-contact as im-
permanent. The weal or woe or neutral state . . . arising
therefrom, — he regards that also as impermanent.
This, brethren, is the way that is helpful for Hibbana.
§§ 147, 148 (3, 4). Helpful (ii, iii).
{The same for Suffering and "Without the self.)
§ 149 (5). Helpful (iv).
I will teach you, brethren, a way . . . {as before). . . .
Now what think ye, brethren ? Is the eye permanent or
impermanent ?
(Hi’ in § 32.)
§ 150 (6). Resident pupil.
"Withocit a resident pupil, brethren, and without a teacher^
this righteous life is lived.
A brother who dwells with a resident pupil or dwells with
a teacher dwells woefvdly, dwells not at ease. And how,
brethren, does a brother who has a resident pupil, who has
a teacher, not dwell at ease ?
Herein, brethren, in a brother who sees an object with the
eye there arise evil, unprofitable states, memories and hopes
akin to states that bind.- Evil, unprofitable states are
resident, reside in him. Hence he is called ‘ co-resident.’
They beset him, those evil, unprohtable states beset him.
Therefore is he called ‘ dwelling with a teacher.’
* Quoted at J/. ^ aid. o02, Ttit). Cuiity. aido-cuMina-kiltia . . .
umriLnaka-Llletiu-virakituy. - C/. §§ liO, i'JO.
87
XXXV, III, 5, § 15 1] Kindred Stvyinys un Sense
So also with the ear . . . the tongue . . . the mind. . .
Thus, brethren, a brother who has a resident pupil, who has
a teacher, dwells not at ease.
And how, brethren, does one without them dwell at
ease ?
(The same repeated negatively.) . . . Even so, brethren, a
brother . . . dwells at ease.
Without a resident pupil, brethren, and without a teacher
is this righteous life lived.
But with a resident pupil, brethren, and with a teacher,
a brother lives woefully and not at ease. Without a resident
pupil, brethren, and without a teacher, a brother lives happily
and at ease.
§ 151 (7). To what purpose ?
Brethren, if the Wanderers who hold other views should
thus question you, ‘ What is it, friend, for which the righteous
life is lived luider Gotama the recluse V thus questioned,
brethren, thus should ye explain it to those Wanderers who
hold other views : —
‘ It is for the full understanding of 111, friend, that the
righteous life is lived under Gotama the recluse.’
And if, brethren, those Wanderers question you fiuther:
‘ ^^^lat is that 111, friend, fully to understand which the
righteous life is lived under Gotama the recluse V thus ques-
tioned, thus should ye explain it to them ; —
‘ The eye, friend, is 111. For fully understanding that, the
righteous life is lived. . . . Objects . . . eye-contact . . .
the weal or woe or neutral states experienced that arise owing
to mind-contact, — those also are 111. Fully to understand that,
is the righteous life lived under Gotama the recluse. That,
friend, is the 111. . . .’
Thus questioned, brethren, thus should ye explain it to
those Wanderers who hold other views.
1 Sdcarbjako. ' Tliey are his master, encompa.ss him, work him,
saying, Apply siieli and such medical treatment, do such and such
menial duties,” and so arc his ma.ster.’ ( 'omij.
88
The Saldyataiia Book [text iv, 138
§ 152 (8). Is there a method ?'■
‘ Is there, brethren, any method, by following which a
brother, apart from belief, apart from inclination, apart from
hearsay, apart from argument as to method, apart from
reflection on reasons, apart from delight in speculation, could
afSrm insight, thus: “ Ended is birth, lived is the righteous
life, done is the task, for life in these conditions there is no
hereafter ”1’
‘ For us, lord, things have their root in the Exalted One,
their guide, their resort.^ Well indeed were it if the mean-
ing of this that has been spoken were to manifest itself in
the Exalted One. Hearing it from him the brethren will
remember it.’
‘ There is indeed a method, brethren, by following which
a brother . . . could affirm insight.^ . . . And what is that
method ?
Herein, brethren, a brother, beholding an object with the
eye, either recognizes within him the existence of lust, malice
and illusion, thus: “I have lust, malice and illusion,” or
recognizes the non-existence of these quahties within him,
thus: “ I have not lust, malice and illusion.” Now as to
that recognition of their existence or non-existence within
him, are these conditions, I ask, to be understood by belief,
or inclination, or hearsay, or argument as to method, or
reflection on reasons, or delight in speculation V
‘ Surely not, lord.’
‘ Are not these states to be understood by seeing them with
the eye of wisdom ?’
‘ Surely, lord.’
‘ Then, brethren, this is the method hy following which,
apart from belief ... a brother could affirm insight thus:
Ended is birth . . . for life in these conditions there is no
hereafter.”
1 Cf. K.S. ii, 82.
Text abbreviates this formula iii reply, which I give here in full.
( f. A'., S’, ii, 19, .56, etc.
3 Aiim^ vijilhirey/ja (=arnhultii,i. ('nnuj.).
89
XXXV, HI, 5, § 154] Kindred Sayings mi Sense
Again, as to hearing a sound with the ear . . . smelling
a scent with the nose, tasting a savour with the tongue . . .
contacting a tangible with the body . . . cognizing a mind-
state with the mind, ... is that recognition to be under-
stood by belief or inclination, by hearsay, by argument as to
method, by reflection on reasons, by delight in speculation
Are not these states to be understood by seeing them with
the eye of reason V
‘ Surely, lord.’
‘ Then, brethren, that is the method by following which a
brother, apart from belief . . . could a fiirm insight.’
§ 153 (9). Faculty}
Then a certain brother came to see the Exalted One. Seated
at one side he said to the Exalted One : —
Perfect in faculty ! Perfect in faculty is the saying,
lord. How f .ir, lord, is one perfect in faculty V
‘ If a brother, who dwells observing the rise and fall in the
eye as faculty, is repelled by the eye as facidty ... by the
ear ... by the nose . . . tongue . . . body, if he be repelled
by the mind as faculty, — thus repelled he lusts not for it.
Then the knowledge arises in him: ” Freed am I by freedom,”
so that he realizes, “ Rooted out is birth, lived is the righteous
life, done is the task, for life in these conditions there is no
hereafter.” Thus far a brother is perfect in faculty.’
§ 154 (10). Preacher}
Then a certain brother came to see the Exalted One. . . .
Seated at one side that brother said to the Exalted One: —
‘ “ Norm-preacher ! Norm-preacher !” is the saying, lord.
Pray, lord, how far is one a Norm-preacher V
‘ If a brother preach a doctrine of reprignance for the eye,
for its fading out, for its cessation, he may well be called"*
^ For iudriya (as power or controlling principle) see Cmnpendiiim,
Appendix.
^ Indriya-sampdiino {= puripiinnindriiju. Comy.).
3 Cf.K.S. ii, U;iii, 140.
* Alfhj mcam'tya, lit. ‘ this is enough for him to be termed. . . .’
90 The Salayatana Booh [text iv, 140
“ a brother who is a Norm-preacher.” If a brother be
practised iu repugziance for the eye, so that it fades out and
ceases, well may he be called one who is practised in what
conforms to the Norm.” If a brother be set free from grasping
by such repugnance, fading out and ceasing of the eye, well
may he be called ‘Svinner of Nibbana in this very life.”
So also with regard to the ear, the nose, tongue, body and
mind, — if he so preach a doctrine, if he be so practised, if he
be thus freed, well may he be called by these three names
(as I have said).’
§ lY.— THE ‘ FOURTH FIFTY ’ ttUTTAS
1. The Chapter ox the Destructiox of the Lure
§ 155 (1). The destruction of the lure^ (i).
Brethren, when a brother sees that the eye is impermanent,
he, rightly perceiving ‘ this is the right view,’ is repelled
thereby. By the destruction of the lure of lust comes the
destruction of lust. By the destruction of lust comes the
destruction of the lure. By this destruction of the lure
the heart is set free, and it is called ’ well-freed. And so for
the other sense-organs.
§ 156 (2). The destruction of the lure (ii).
{The same for objects, sounds and the rest.)
§ 157 (3). The destruction of the lure (iii).
Do ye apply your minds thoroughly,^ brethren, to the eye,
and regard its true nature as impermanent. He who so
applies his mind thoroughly to the eye, and so regards it,
feels repelled by the eye. By the destruction of the lure of
the eye comes the destruction of the lure . . . and so for the
other sense-organs.
§ 158 (4). The destruction of the lure (iv).
(The same for objects, sounds and the rest.)
§ 159 (5). In Jivaha’s Mango Grove (i).
Once the Exalted One was staying near Rajagaha in Jivaka’s"*
Mango Grove. Then the Exalted One thus addressed the
brethren: —
^ t/. A'.jS'. iii. 44, 4.'). - This is called Corny.
^ YonUo titamisi-Lurutha.
^ CJ. SlUers, 148 u. Jivaka was phjsiciau tu Hiiubisilra, rajah of
Alagadha.
yi
92 The Salayataiia Book [text iv, 143
‘ Do ye practiae concentration, brethren. To a brother
who is composed there is a manifestation of a thing’s reality.^
And what, brethren, is manifested as it really is ?
The impermanence of the eye, brethren, is manifested as
it really is. Objects, eye-consciousness, eye-contact, the
weal or woe or neutral state experienced that arises owing to
eye-contact, — the impermanence of that also is manifested
as it really is. So also of the other sense-organs.
Do ye practise concentration, brethren. To a brother who
is composed there is a manifestation of a thing’s reality.’
§ 160 (6). Jlvaka’s Mango Grove (ii).
{The same for ‘ do ye practise application to solitude.’)"
§ 161 (7). KoUhika (i).
Then the venerable Kotthika® the Great came to see the
Exalted One. . . . Seated at one side he thus addressed the
Exalted One; —
‘ Well for me, lord, if the E.xalted One would teach me the
Norm in brief, hearing which teaching from the Exalted One
I might dwell solitary, remote, earnest, ardent and aspiring.’
■ What is impermanent, Kotthika, — you should put away
desire for that. And what is impermanent ? The eye,
Kotthika, is impermanent. You should put away desire for
that. Objects . . . eye-consciousness and the rest . . . are
impermanent. Mind is impermanent . . . the weal or woe
. . . that also is impermanent. You should put away desire
for that.
What is impermanent, Kotthika, — you should put away
desire for that.’
1 Yathdbhatatj okkhCiyati. I follow Corny., who says paiindyati,
pdkataij hoti, the meaning of ukkhdyati. But Pali Diet. s.v. (the only
instance of the word) takes it as meaning ‘to lie low, be restrained.’
Three Sinhalese MSS. of te.xt read pakkhdyati. Text and my MSS. of
Corny, read okkhdyati.
- Patimlldne yogaij iiixijjatiui. Cf. p. 51, it. 2.
’ And Kotthita. Cf. Brethren, (5 and ; M. i, 292 /; K.S. ii, 79.
He was famous for his prolieieney in jhdiui. Infra, § 191.
XXXV, IV, 2, § 167] Kindred Sayings on Sense
93
§§ 162, 163 (8, 9). KMhiha (ii, iii).
{The same repeated for 111 and ‘ without the self.')
§ 164 (10). Wrong view.
Then a certain brother came to see the Exalted One . . .
and asked : —
‘ Pray, lord, how knowing, how seeing, does one abandon
wrong view ? ’
‘ By knowing, by seeing the eye as impermanent, brother.
By knowing, by seeing objects and the rest as impermanent
. . . wrong view is abandoned.’
§ 165 (11), The person-paeJe}
{The same as the above, ivith ‘ person-pack view ’/or ‘ wrong
view.')
§ 166 (12) About the self?
{The same as the above, with ‘ speculation about the self ’
for ‘ wrong view.’)
2. The Sixty Susimaries
§ 167 (1). By way of desire (eighteen sections) (i).
What is impermanent, brethren, — desire for that must be
abandoned. And what is impermanent ? The eye and the
rest {as before). . . .
(2). By way of desire (ii).
Wh.at is impermanent, brethren. — lust for that must be
abandoned. . . .
(3). By way of desire (iii).
. . . desire and lust for that must be abandoned.
1 Sahkdya. Cf. K.S. iii, 134 n.; for sakkaya-ditthi, ib. 86 n. The
first fetter to be abandoned on the Path is the view that this individual-
group of five factors, the personality {panca-kkhandha). is permanent,
has, was or is, the self.
^ CJ. K.S. iii, 153, aUdnuditthi.
94
The Salayatana Boole [text iv, 151
§ 168 (4-6). By way of desire (iv-vi).
'Wiat is 111, brethren, — desire for that must be abandoned,
lust, desire and lust for that must be abandoned. . . .
§ 169 (7-9). By icay of desire (vii-ix).
What is without the self, brethren, — desire for that, lust,
desire and lust for that must be abandoned. . . .
§ 170 (10-12). By ivay of desire (x-xii).
What is impermanent, brethren, — desire . . . lust . . .
desire and lust for that must be abandoned (for objects,
sounds and the rest.)
§ 171 (13-15). By way of desire (xiii-xv).
What is 111 . . . {for the same) . . . .
§ 172 (16-18). By way of desire (xvi-xviii).
What is without self . . . {for the same). . . .
§ 173 (19). By way of the jMst (nine sections) (i).
The eye, brethren, is impermanent, of the past. The ear
and the rest . . . mind is impermanent, of the past. So
seeing, brethren, the well-taught Ariyan disciple {as before)
. . . ‘ no hereafter.’
(20) By tvay of the j^st (ii).
The eye, brethren, is impermanent, not yet come.^ The
ear and the rest . . . mind.
(21) By way of the fast (iii).
The eye, brethren, is impermanent, a thing of the present.
The ear and the rest. So seeing, the well-taught Ariyan
disciple ... ‘ no hereafter.’
1 The action it has done in the past has yet to be worked out.
XXXV, IV, 2, § 179] Kindred Sayings on Sense
95
§ 174 (22-24). By way of the past (iv-vi).
The eye, brethren, is impermanent. 111, not yet come; a
thing of the present. The ear and the rest. ... So seeing
... ‘ no hereafter.’
§ 17.5 (25-27). By way of the past (vii-ix).
The eye, brethren, is without the self, of the past; not yet
come; a thing of the present. . . . The ear ... ‘ no here-
after.’
§ 176 (28-30). By vxnj of the j)(tst (nine sections) (x-xii).
Objects, brethren, are impermanent, of the past; not yet
come; things of the present. . . . Sounds . . . scents and
the rest. So seeing ... ‘ no hereafter.’
§ 177 (31-33). By tcay of the past (xiii-xv).
Objects, brethren, are 111, of the past; not yet come; things
of the present. Sounds and the rest. ... So seeing . . .
‘ no hereafter.’
§ 178 (34-36). By xvay of the past (xvi-xviii).
Objects, brethren, are without the self, of the past; not yet
come; things of the present. Sounds and the rest. ... So
seeing ... ‘ no hereafter.’
§ 179 (37). What is impermanent (eighteen sections) (i).
The eye, brethren, is impermanent, of the past. What is
impermanent, that i.s 111. What is 111, that is without the
self. Of what is without the self (one can say) ‘ That is not
mine. That am I not. That is not my self.’ So should it
be viewed, as it really is, by right unelerstanding.
The ear and the rest are impermanent. . . . So seeing, the
well-taught Ariyan disciple . . . ‘ no hereafter.’
(38) What is impermanent (ii).
The eye, brethren, is impermanent, not yet come. What
is impermanent, that is 111 . . . {as before). . . .
96 The Sahri/atana Book [text iv, 153
(39). What is iinperDuatent (iii).
Tlie eye, brethren, is impermanent, a thing of the present.
^Yllat is impermanent . . . (as before). . . .
§ 180 (40-42). What is impermanent (iv-vi).
The eye, brethren, is 111, of the past ; not yet come ; a thing
of the present. AlTiat is 111 . . . (as before). . . .
§ 181 (43-4.9). What is impermanent (vii-ix).
The eye, brethren, is without the self, of the past; not yet
come; a thing of the present. Of what is without the self
(one can say) ‘ That is not mine. That am I not. That is
not my self ’ . . . (as before). . . .
§ 182 (46-48). What is impermanent (x-xii).
Objects, brethren, are impermanent, of the past; not yet
come; things of the present. What is impermanent, that is
111. . . . Sounds and the rest are impermanent. . . .
§ 183 (49-51). What is impermanent (xiii-xv).
Objects, brethren, are 111, of the pa;jt. . . .
§ 184 (52-54). What is impermanent (xvi-xviii).
Objects, brethren, are without the self, of the past. . . .
§ 185 (-55). The personal (three sections) (i).
The eye, brethren, is impermanent . . . the ear . . . the
mind. So seeing. . . .
(56) . The personal (ii).
The eye, brethren, is 111. . . .
(57) . The personal (iii).
The eye, brethren, is without the self. . . .
§ 186 (58). The external (three sections) (i).
Objects, brethren, are impermanent. . . .
XXXV. IV, 3, § 187] Kindred Sayings on Sense
97
(59) . The external (ii).
Objects, brethren, are 111. . . .
(60) . The external (iii).
Objects, brethren, are without the self. Sounds . . .
scents . . . savours . . . tangibles . . . mind-states are im-
permanent.
So seeing ... he realizes . . . ‘ there is no hereafter.’
3. The Chapter on the Ocean
§ 187 (1). Ocean} (i).
‘ The ocean ! The ocean !’ brethren, says the ignorant
worldling. But that, brethren, is not the ocean in the disci-
pline of the Ariyan. That ocean (of the worldling), brethren,
is a heap of water, a great flood of water.
The eye of a man, brethren, is the ocean. Its impulse is
made of objects. WTioso endureth that object-made im-
pulse, — of him, brethren, it is said, ‘ he hath crossed over.
That ocean of the eye, with its waves and whirlpools,^ its
sharks and demons, the brahmin hath crossed^ and gone
beyond. He standeth on dry ground.’
The tongue of a man, brethren, is the ocean. Its impulse
is made of savours. Whoso endureth that impulse made of
savours, — of him it is said ‘ he hath crossed over. That
ocean of tongue, with its waves and whirlpools, its sharks
and demons, the brahmin hath crossed, gone beyond. He
standeth on dry ground.’
The mind of a man, brethren, is the ocean. Its impulse
1 Cf. Udana v, 6, and Corny. ‘ Here the eye is likened to the ocean
because it can never be filled, never satisfied, however much is poured
in.’ Corny, (duppuran’ atthenaru samitddan’ atthenava). Cf.SriA. 275.
Cf. also Dhamma-sangani (B. Psych. Eth.), §§ 597, etc.
2 At Itiv. 114, sa-rakkhasa, sa-gaha is explained as mdtugama. Sa-
ummi is kodh'iip, Updydsa. Sdcalta is pahca-kdma-gund. Cf. A. ii, 123
{Numerical Sayings, Jayasundero, p. 156 ff.), and infra, § 200.
® Atari. A. ii, 46 (aor. of tarati).
IV
7
98 The Salayatana Booh [text iv, 157
is made of mind-states. WTioso endureth that impulse made
of mind-states, — of him it is said, ‘ he hath crossed over. That
ocean of mind, with its waves and whirlpools, its sharks and
demons, the brahmin hath crossed, gone beyond. He standeth
on dry ground.’
Thus spake the Teacher : —
'WTioso hath crossed this monster-teeming sea.
With its devils and fearsome waves impassable,
‘ Versed in the lore,’ ‘ living the holy life,’
‘ Gone to world’s end,’^ and ‘ gone beyond ’ he’s called.
§ 188 (2). Ocean (ii).
‘ The ocean ! The ocean !’^ brethren, says the ignorant
worldling. That, brethren, is not the ocean in the discipline
of the Ariyan. That is a heap of water, a great flood of
water.
There are, brethren, objects cognizable by the eye, objects
desirable, pleasant, delightful and dear, passion-fraught,
inciting to lust. These are called ‘ ocean,’ brethren, in the
discipline of the Ariyan. The world, with its devas, its
JIaras, its Brahmas, its hosts of recluses and brahmins, its
devas and mankind, is for the most part® plunged'* herein,
tangled like a ball of thread, covered with blight, become like
a woven rope of grass, “ unable to cross over the downfall,
the way of woe, the ruin, and the round of birth.
There are, brethren, savours cognizable by the tongue . . .
mind-states cognizable by the mind. . . . These are called
‘ ocean,’ brethren, in the discipline of the Ariyan. The world
with its devas ... is for the most part plunged herein,
unable to cross over . . . the roxmd of birth.
1 Lokantagii. ^ Cmny.’s interpr. here implies ‘wetness’ (iida-),
kledan' atthena. ^ Yehhuyyena. ‘ Except Arahants.’ Corny.
* Samuimd {=kilinnd,tintd, nimugga. Corny.). Cf. A. ii, 211.
^ Reading tantdkida-jdtd, guld-giinthika-jdtd for kidakajdtd, gima-
gunikajdtd of text and Corny, (gundika-). Cf. D. ii, 55; S. ii, 92 {K.S.
ii, 64:); .4. ii, 211 and J.P.T.S., 1919, p. 49.
99
XXXV, IV, 3, § iQo] Kindred Sayings on Sense
§ 189 (3). The fisherman.
He in whom lust, malice and ignorance are cast off, — he
hath passed over this ocean, with its sharks and demons, with
its fearsome waves impassable.
Bond-free, escaped from Death and without base,
Transcending sorrow, to become no more,
Evanished, incomparable one —
He hath befooled the King of Death, I say.^
Just as a fisherman, brethren, casts a baited hook in some
deep pool of water, and some fish, greedy for the bait,- gulps
it down, and thus, brethren, that fish that gulps dowTi the
fisherman’s hook comes by misfortune, comes to destruction,
becomes subject to the pleasure of the fisherman, — even so,
brethren, there are these six hooks in the world, to the sorrow
of beings, to the harm of living things. WTiat six ?
There are, brethren, objects cognizable by the eye . . .
inciting to lust. If a brother delight therein, welcomes them,
persists in clinging to them, such an one is called ‘ hook-
swallower,’ ‘ come by misfortune from Mara,’ ‘ come to destruc-
tion,’ ‘ become subject to the pleasure of the Evil One.’ And
so also for the other external sense-spheres.
There are mind-states, brethren, cognizable by the mind.
... If a brother delight not therein, welcomes them not,
persists not in clinging to them, such an one is called ‘ one
that has not taken Mara’s hook,’ ‘hook-breaker,’ ‘ hook-
shatterer,’ ‘ one that is scatheless,’ ‘ not subject to the pleasure
of the Evil One.’
§ 190 (4). The sap-tree.^
‘ If in any brother or sister, brethren, that lust, that malice,
that infatuation which is in objects cognizable by the eye
exists, be not abandoned, then, when even trifling objects,
1 C/. K.S. i, 152.
2 Amisa-ca1ckhu=Mle.sa-lola (Corny, on Jat. v, 91). Lit. ‘ w-ith an
eye for flesh.’ Cf. K.S. ii, 1.93.
“ Cf. M. i, 429. Caloptrls gigantea (Pali Did.). Here it means any
sappy tree.
100
The Scdayatana Book [text iv, i6o
not to speak of considerable objects, cognizable by the eye,
come into the range of the eye,^ they overspread the heart. ^
Why so ? Because, brethren, that lust, that malice, that
infatuation exists, is not yet abandoned.
If in any brother or sister, brethren, that lust . . . that is
in mind-states cognizable by the mind exists, be not abandoned
. . . they overspread the heart. Why so ? Because of that
lust . . . that is not yet abandoned.
Suppose, brethren, a sap-tree, either a ho-tree or a banyan
or fig-tree or bunched fig-tree or any tender young tree.
Then if a man cuts into it with a sharp axe, whenever he does
so the sap flows out, does it not V
‘ Yes, lord.’
‘my so?’
‘ Because sap is in it, lord.’
‘ Just so, brethren, if in any brother or sister that lust, that
malice, that infatuation which is in objects cognizable by the
eye ... in the tongue ... in mind-states cognizable by
the mind exists, be not abandoned, then, when even trifling
objects, not to speak of considerable objects, cognizable by
the eye come into the range of the eye, they overspread the
heart. WTiy so ? Because that lust ... is not yet aban-
doned. But if they be abandoned they do not overspread
the heart.
Suppose, brethren, a sap-tree, either a bo-tree or banyan
or fig-tree or bunched fig-tree that is dried up, sapless, past
its season,^ and a man with a sharp axe cut into it. Would
sap come out ?’
‘ Surely not, lord.’
‘ 'Why not ?’
‘ Because no sap is in it, lord.’
‘ Just so, brethren, as I have said ... if in any brother
or sister that lust, that malice, that infatuation which is in
^ CakUtusm dpaliuuj uyticchtinti. (/. Vin. i, 184; JI. i, 190; A. iii, 37;
Biiddh. Psych. Eth., 199 a.
^ Cittay jxiriyadiyanti. See supra, § 134 n.
^ Sukhho, koldpo, tero(lira)-inssika (for text’s thero). ‘More than a
year old.’ Infra, § 2o2.
101
XXXV, IV, 3, § igi] Kindred Sayings on Sense
objects cognizable by tbe eye exist not, if they be abandoned, —
then, when even trifling objects, not to speak of considerable
objects, come into tbe range of the eye, they do not overspread
tbe heart. Why so 1 Because that lust, that malice, that
infatuation exist not, because they are abandoned.
So also of tbe tongue and mind-states cognizable by tbe
eye . . . they do not overspread the heart because they
exist not, because they are abandoned.’
§ 191 (5). Kotthilia}
Once the venerable Sariputta and the venerable Kotthika
the Great were staying near Benares, at Isipatana in the
Antelope Park.
Then the venerable Kotthika the Great, rising from his
solitude at eventide, went to visit the venerable Sariputta, and
on coming to him greeted him courteously, and after the
exchange of greetings and courtesies sat down at one side.
So seated he said to the venerable Sariputta : —
‘ How now, friend ? Is the eye the bond of objects, or are
objects the bond of the eye ? Is the tongue the bond of
savours, or are savours the bond of the tongue ? Is mind
the bond of mind-states, or are mind-states the bond of the
mind V
‘ Not so, friend Kotthika. The eye is not the bond of
objects, nor are objects the bond of eye, but that desire and
lust that arise owing to these two. That is the bond. And
so with tongue and mind ... it is the desire and lust that
arise owing to savours and tongue, mind-states and mind.
Suppose, friend, two oxen, one white and one black, tied by
one rope or one yoke-tie. Would one be right in saying that
the black ox is the bond for the white one, or that the white
ox is the bond for the black one V
‘ Siu-ely not, friend.’
‘ No, friend. It is not so. But the rope or the yoke-tie
^ Supra, § 161. This may be another case of Kotthika s arrangiij
with Sariputta to ‘ play ’ at teacher and pupil, so as to aid the
to win proficiency as a teacher. Cf. Corny, on M. i, 293.
Sui., ii, 335. (The suggestion is that of Mrs. Rhys Davids
102 The Salayatana Booh [text iv, 163
which binds the two, — ^that is the bond that unites them.
So it is with the eye and objects, with tongue and savours,
with mind and mind-states. It is the desire and lust which
are in them that form the bond that unites them.
If the eye, friend, were the bond of objects, or if objects
were the bond of the eye, then this righteous life for the utter
destruction of 111 could not be proclaimed. But since it is
not so, but the desire and lust which are in them is the bond,
therefore is the righteous life for the utter destruction of 111
proclaimed.
If the tongue, friend, were the bond of savours ... if the
mind were the bond of mind-states, or if mind-states were
the bond of mind, this righteous life . . . could not be pro-
claimed. But since it is not so . . . therefore is it proclaimed.
Now by this method it is to be understood, as I have stated,
that it is the desire and lust which are in the eye and objects,
in the tongue and savour, in mind and mind-states, — it is
they that are the bond.
There is in the Exalted One an eye, friend. The Exalted
One sees an object with the eye. But in the Exalted One
is no desire and lust. Wholly heart-free is the Exalted One.
There is in the Exalted One a tongue ... a mind. But in the
Exalted One is no desire and lust. ^Vholly heart-free is the
Exalted One.
By this method, friend, you are to understand, as I said
before, that the bond is the desire and lust which are in things.’
§ 192 (6). Kamahhu.
{The brother Kamahhu comes to Ananda and asks the same
question and gets exactly the same reply.)
§ 193 (7). Uddyin.^
Once the venerable Ananda and the venerable Udayin were
staying at Kosambi in Ghosita Park. Then the venerable
Udayin, rising at eventide from his solitude, went to visit the
venerable Ananda, and on coming to him . . . after the
1 Supra, § 123 .
XXXV, IV, 3, § 193] Kindred Sayings on Sense 103
exchange of courtesies, sat down at one side. So seated the
venerable Udayin said to the venerable Ananda : —
‘ Is it possible, friend Ananda, just as this body has in
divers ways been defined, explained, set forth by the Exalted
One, as being without the self, — is it possible in the same
way to describe the consciousness, to show it, make it plain,
set it forth, make it clear, analyze and expound it as being
also without the self V
‘ Just as this body has been defined in divers ways . . .
by the Exalted One, friend Edayin, so also is it possible to
describe this consciousness, to show it . . . expound it as
being also without the self.
Owing to the eye and object arises eye-consciousness, does
it not, friend V
‘ Yes, friend.’
‘ Well, if the condition, if the cause of the arising of eye-
consciousness should altogether, in every way, utterly come
to cease without remainder, would any eye-consciousness be
evident V
‘ Surely not, friend.’
‘ Well, friend, it is by this method that the Exalted One
has explained, opened up, and shown that this consciousness
also is without the self.
Again, owing to tongue and savours, friend, arises tongue-
consciousness, does it not ?’
‘ It does, friend.’
‘ Well, if the condition, if the cause of the arising of tongue-
consciousness should cease altogether, in every way, utterly,
without remainder, would any tongue-consciousness be
evident V
‘ Surely not, friend.’
‘ Well, it is by this method that the Exalted One has ex-
plained . . . that this consciousness also is without the
self.
Again, owing to mind and mind-states arises mind-con-
sciousness, does it not ?’
‘ Yes, friend.’
‘ Well, if the condition, if the cause for the arising of mind-
104 The Saldyatana Booh [text iv, 167
consciousness should cease . . . utterly, without remainder,
would any mind-consciousness he evident V
‘ Surely not, friend.’
‘ Well, it is by this method that the Exalted One has ex-
plained, opened up, and shown that this consciousness also
is without the self.
Suppose, friend, that a man should roam about in need of
heart of wood,’^ searching for heart of wood, looking for heart
of wood, and, taking a sharp axe, should enter a forest.
There he sees a mighty plantain-trunk, straight up, new-
grown, of towering height. He cuts it down at the root.
Having cut it down at the root he chops it off at the top.
Having done so he peels off the outer skin. But he would
find no pith inside. Much less would he find heart of wood.
Even so, friend, a brother beholds no trace of the self nor
of what pertains to the self in the sixfold sense-sphere. So
beholding, he is attached to nothing in the world. Un-
attached, he is not troubled. Untroubled, he is of himself
utterly set free.^ So that he realizes, “ Destroyed is rebirth.
Lived is the righteous life. Done is the task. For life in
these conditions there is no hereafter.” ’
§ 194 ( 8 ). On fire.^
I will teach you, brethren, a discourse (illustrated) by fire,
a Norm-discourse. Do ye listen to it. And what, brethren,
is that discourse ?
It were a good thing, brethren, if the organ of sight were
seared with a red-hot iron pin,"* on fire, all ablaze, a glowing
mass of flame. Then would there be no grasping of the marks
1 C/. AT-jS. iii, 119. 2 Parinibbdyati.
® Supra, § 28; Vin. i. 21; K.S. iii, 62.
* Quoted at VM. i, 36. where the translator has : ‘ better an iron wire
heated . . . than the faculty of sight grasping details. . . .’ At J.
(F) iii, .532, trans. in vol. iii. p. 316 (Francis and Noil), there is a similar
passage showing that a brother under the influence of personal beauty
should not set his affections on mental or physical attributes, ‘for
should he die at such a moment, he is reborn in hell and the like evil
states. . . . Therefore it is good that the eye of the senses should be
touched with a red-hot iron pin.’
105
XXXV, IV, 3 , § 194] Kindred Sayings on Sense
or details of objects cognizable by the eye. The conscious-
ness might stand fast, being firmly bound^ by the satisfaction
either of the marks or the details (of the objects). Should
one die at such a time, there is the possibility of his winning
one of two destinies, either Purgatory or rebirth in the womb
of an animal. Seeing this danger, brethren, do I so declare.
It were a good thing, brethren, if the organ of hearing were
pierced with an iron spike, on fire, all ablaze, a glowing mass
of flame. So would there be no grasping of the marks or
details of sounds cognizable by the ear. The consciousness
might stand fast. . . . Should one die at this time . . .
Seeing this danger, brethren, do I so declare.
It were a good thing, brethren, if the organ of smell were
pierced with a sharp claw,^ on fire, all ablaze, a glowing mass
of flame. Then would there be no grasping of the marks or
details of scents cognizable by the nose. The consciousness
might stand fast. . . . Should one die at such a time . . .
Seeing this danger, brethren, do I so declare.
It were a good thing, brethren, if the organ of taste were
seared with a sharp razor, on fire, all ablaze, a glowing mass
of flame. Then would there be no grasping of the marks
or details of savours cognizable by the tongue. The conscious-
ness might stand fast. . . . Should one die at such a time
. . . Seeing this danger, brethren, do I so declare.
It were a good thing, brethren, if the organ of touch^ were
seared with a sword, on fire, all ablaze, a glowing mass of
flame. So would there be no grasping of the marks or details
of tangibles cognizable by body. The consciousness might
stand fast. ... If one were to die at such a time . . .
Seeing this danger, brethren, do I so declare.
It were a good thing, brethren, to be asleep. For sleep,
I declare, is barren for living things. It is fruitless for living
things, I declare. It is dull^ for living things, I declare. For
(if asleep) one would not be applying his mind to such imagin-
ings as would enslave him, so that (for instance) he would
' Gadhitay. Coiiii/. revls ‘ g>ilhitay=gan1hitay.haddharj.’ Cf.UdA.1‘20.
^ Nalcha-cchedana. lit. ‘nail-split.’
^ (generally applied to the skin). ^ Moniuliay.
106
The Salayatana Booh [text iv, 170
break irp the Order.’^ Seeing this^ danger (of being awake),
brethren, do I so declare.
As to that, brethren, the well-taught Ariyan disciple thus
reflects : —
‘ Let alone searing the organ of sight with an iron pin, on
fire, all ablaze, a glowing mass of flame, what if I thus ponder :
Impermanent is the eye, impermanent are objects, imper-
manent is eye-consciousness, eye-contact, the weal or woe
or neutral state experienced which arises owing to eye-con-
tact, — that also is impermanent.
Let alone splitting the organ of hearing with an iron spike
. . . what if I thus ponder: Impermanent is the ear, sounds,
ear-consciousness, ear-contact, that weal or woe or neutral
state . . . that also is impermanent.
Let alone piercing the organ of smell with a sharp claw . . .
what if I thus ponder: Impermanent is the nose, scents, nose-
consciousness, nose-contact, that weal or woe or neutral
state . . . that also is impermanent.
Letalonesplittingtheorganoftaste with a sharp razor . . .
what if I thus ponder: Impermanent is the tongue, savours,
tongue-consciousness, tongue-contact, that weal or woe or
neutral state . . . that also is impermanent.
Let alone sleeping, let me thus ponder; Impermanent is
mind, mind-states, mind-consciousness, mind-contact, that
weal or woe or neutral state experienced that arises from
mind-contact, that also is impermanent.’
So seeing, the well-taught Ariyan disciple is repelled by
the eye, by objects, by eye-consciousness, by eye-contact.
He is repelled by that weal or woe or neutral state experienced
that arises owing to eye-contact. Being repelled he is dis-
passionate. Dispassionate, he is set free. By freedom
comes the knowledge, ‘I am freed,’ so that he realizes:
‘ Destroyed is rebirth. Lived is the righteous life. Done is
the task. For life in these conditions there is no hereafter.’
Such, brethren, is the Norm discourse (illustrated) by fire.
1 H(>rc' doubtless Devadatta is thought of.
- Text lias ainjJutr) jidldmty, possibly inserted by error, for only
one MS. has it. Usually pnnjhn, ‘barren,’ is as.sociated with its
oppo.site, saphalu, fruitful.
XXXV, IV, 5, § 197 ] Kindred Sayings on Sense
107
§ 195 (9). The simile of hand and foof (i).
Where there is a hand, brethren, there are seen taking up
and putting down.^ AVhere there is a foot, there are seen
coming and going. Where is a limb, there are seen bending
in and stretching out. Where there is belly, there hunger
and thirst are seen.
Just so, brethren, where is eye, there arises owing to eye-
contact one’s personal weal and woe. . . . Where is tongue,
there arises owing to tongue-contact one’s personal weal and
woe. AVhere is mind, there arises owing to mind-contact
one’s personal weal and woe.
AVhere the hand is not, no taking up or laying down is seen.
AA’here the foot is not, no coming or going is seen. AA’here
a limb is not, no bending in or stretching out is seen. AA'here
belly is not, there no hunger or thirst is seen.
Just so, brethren, where eye is not, no personal weal or
woe arises owing to eye-contact. . . . AATiere tongue is not
. . . where mind is not, no personal weal or woe arises owing
to mind-contact.
AATiere is a hand, brethren, there is taking up and laying
down. AATiere is a foot . . . (repealed as above) . . . where
mind is not, no personal weal or woe arises owing to mind-
contact. (The following § 196 is the same.)
5. The Chapter on the Snake
§ 197 (1). The snake.^
Thus have I heard; Once the Exalted One was dwelling
at Savatthi . . . and thus addressed the brethren ; —
Suppose, brethren, four snakes, of fierce heat and fearful
1 Buddh. Psych., p. 84. = Halthe-sii. etc. Not dat. plur. but
hdtthe, sing, with expletive su. Corny, takes it as hatthesii vijjamdnesu.
^ Asli'isa. This sermon was preached, acc. to J/a/mraysn. xii (Geiger,
p. 84), by the thera Majjhantika to the dwellers of Kasnilra and
Gandhara. Cf. d. ii, 110. Corny, treats us to a long discourse on
snakes and their ways. These four he calls kittthn-. pidi-, satfha-
mukha. These are reared by rajahs and are used, among other pur-
poses, ‘ to bite robbers.’ Cf Expositor, ii, 39.5 ; PnA. 458 ; Pugg. 48.
108 The Saldyatana Booh [text iv, 173
venom. Theti a man comes by, fond of his life, not loving
death, fond of happiness and loathing pain.^ Suppose men
say to him : ‘ Here, good fellow, are four snakes, of fierce heat
and fearful venom. ^ From time to time they must be roused
up, bathed and fed, from time to time they must be put to
bed.^ Now, good fellow, whenever one of these four snakes,
of fierce heat and fearful venom, gets angry, then you will
come by your death or mortal pain."* So do as you think fit,
my man.’
Then suppose, brethren, that man in mortal terror of those
four snakes, of fierce heat and fearful venom, wanders here
and there, and they tell him: ‘ See here, good fellow. Five
murderous foes are following close upon yoirr tracks, saying,
“ AMienever we see him, we will slay him.” So do as you
think fit, my man.’
But, brethren, that man, in terror of the four snakes, of
fierce heat and fearful venom, in terror of the five murderous
foes, might wander here and there, and men might say to
him: ‘ Here, good fellow, is a sixth, a murderous housebreaker,®
who with uplifted sword follows close upon your tracks,
saying, “ As soon as I see him. I’ll cut his head off.” So do
as you think fit, my man.’
Then, brethren, that man, in terror of the four snakes, of
the five murderous foes, in terror of the sixth, the murderous
housebreaker with drawn sword, might wander here and
there. Then he sees an empty village. "WTiatever house he
may enter he finds it empty, deserted and void. Therein,
whatever crock he may handle, he finds it empty and void.
Then they might .say to him, ‘ Now, good fellow, robbers who
plunder villages are going to plunder this deserted one. So
do as you think fit, my man.’
1 CJ. K.S. ii, 6:j. - Ohora-visd— dunniiiimadnna-vha. Suggested
derivs. of dsivisa are dsitta-visa, asita-cisa, asi-sndisa-v. Corny.
^ I read with Cony. sayL’esetabbd {S. l-:i), who so explains, giving
rein to his imagination to the extent of several pages.
* 3Iarana-7nallay duhkliny (pain ‘ as bad as death ’ or ‘ just death ’)
® AntarMrn, lit. ‘one who gees inside’ as opposed to com, a high-
wayman or footpad.
109
XXXV, IV, 5, § 197 ] Kindred Sayings an Sense
Then, brethren, that man, in terror of the snakes . . . the
foes . . . the sixth . . . the villa ge-plunderers, might roam
here and there. Then suppose he sees a great broad water,
the hither side beset with fears and dangers, but the further
side secure and free from fears, but no boat wherein to cross,
nor any bridge for going forth and back.
Then, brethren, it might occur to that man ; ‘ Here is a
great, broad water, the hither side beset with fears and dangers
. . . but no boat wherein to cross nor any bridge for going
forth and back. How now if I gather grass, sticks, branche.s
and leaves, bind together a raft,^ and mounting thereon and
striving with hands and feet cross safely to the further shore V
And suppose he does so. Crossed over, gone beyond, the
brahmin^ stands on dry land.
Now, brethren, this simile have I made to illustrate my
meaning. And the interpretation of it is this : —
‘ The four snakes of fierce heat and fearful venom,’ brethren,
— that is a name for the four great essentials,^ the elements
of earth, water, fire and air.
‘ The five murderous foes,’ brethren, — that is a name for the
fivefold factors of grasping, to wit: the grasping factor of
body, that of feeling, perception, the activities and con-
sciousness.
‘ The sixth, the murderous housebreaker with uplifted
sword,’ — that is a name for passionate desire.
‘ The empty village,’ brethren, — that is a name for the
personal sixfold sense-sphere. For if a man, however wise,
clever, intelligent he be, searches it through by way of the
eye, he finds it empty, finds it void, unoccupied. If he
searches it through by way of the tongue ... by way of
the mind, he finds it empty, finds it void, unoccupied.*
‘ The village-plunderers,’ brethren, — ^that is a name for the
external sixfold sense-sphere. For the eye, brethren, destroys
with entrancing shapes, the ear destroys with entrancing
sounds, the nose . . . the tongue with entrancing savours
* C/ J/. i, 134 ; {7rf. viii, 6. ^ Cf. K.S.i,6~ n.
^ Mahdbhutd. C’f. Dh^A. '600 {Expos. 395) •, S>iA.i58.
* ‘By anything of the nature of “I” or “mine.” ’ Coniy. Cf.
B. Psy. Eth., §§ 597, etc.
110 The Salayatana Book [text iv, 175
. . . the body . . . the mind destroys with entrancing
mind-states.
‘ The great, broad water,’ brethren, — that is a name for
the fourfold flood^ of desire, becoming, view and ignorance.
‘ The hither shore,’ brethren, beset with fears and dangers, —
that is a name for the person-pack.^
‘ The further shore,’ brethren, secure and safe from fears, —
that is a name for Nibbana.
‘ The raft,’ brethren, — that is a name for the Ariyan Eight-
fold Path, to wit: right view, and the rest.
‘ Striving with hands and feet,’ brethren, — that is a name
for energy and effort.^
‘ Crossed over, gone beyond, the brahmin stands on dry
land,’ brethren, — that is a name for the Arahant.
§ 198 (2). Delighting in.
Proficient in three ways, brethren, a brother dwells to the
full with ease and pleasure in this very life, and he has strong
grounds^ for the destruction of the asavas. In what three
things 1 He keeps guard on the door of the faculties, he is
moderate in eating, he is given to watchfulness.
And how, brethren, does a brother keep guard on the door
of the faculties ?
Herein a brother, seeing an object with the eye,® is not
misled by its oirter view nor by its lesser details. Since covet-
ing and dejection, those evil, unprofitable states, might over-
whelm one who dwells with the faculty of eye uncontrolled,
he applies himself to such control, sets a guard over the
faculty of eye, attains control thereof.
When he hears a sound with the ear, or with the nose smells
a scent, or with the tongue tastes a savoiu, or with body
contacts tangibles, when with mind he cognizes a mind-state,
^ Oijtia. 2 Sakkdya. Cf. K.S. iii, 80 n.
^ ViriyaranMutssa. Corny, and MSS. read vtriyassa.
■* Yoni, as source or origin. Cf. A. ii, 76, where yoni draidhd is
explained by Corny, as ‘pannd. In the present passage Corny, says
kdratmtj c’ assa paripmpiag yeva hoti. The passage occurs at i, 113.
® Cf. § 130.
Ill
XXXV, IV, 5, § 198] Kindred Sayings on Sense
he is not misled by their outer view nor by their lesser details.
But since coveting and dejection ... he sets a guard over
the faculty of mind, attains control thereof.
Suppose, brethren, on level ground at the crossing of the
fomr highways’^ a car be drawn by thoroughbreds, with a
goad set in rest therein,^ and a clever trainer, a driver who
tames steeds. He mounts thereon, with his left hand holding
the reins, and in his right he takes the goad, and drives the
car forward and backward, whither and how he wills. Just
so, brethren, a brother practises the guard over the six faculties,
he practises for their restraint, for their taming, for their
calming. That, brethren, is how a brother keeps a guard
over the faculties.
And how, brethren, is a brother moderate in eating ?
Herein, brethren, a brother takes his food thoughtfully
and prudently, not for sport, not for indulgence, not for per-
sonal charm and adornment, but sufficient for the support
and upkeep of body, to allay its pains, to help the practice
of the righteous life, with the thought: My former feeling I
check and set on foot no new feeling. So shall I keep going,
be blameless and live at ease.
Just as a man, brethren, anoints a wound just for the healing
of it, or just as he oils an axle enough for carrying the load,
even so thoughtfully and prudently does a brother take his
food, not for sport . . . with the thought: So shall I live
at ease. That, brethren, is how a brother is moderate in
eating.
And how, brethren, is a brother given to watchfulness ?
Herein, brethren, by day a brother walks up and down
and sits, and so cleanses his heart from states that may hinder.
By night, for the first watch, he does likewise. In the middle
watch of the night, lying on his right side, he takes up the
posture of a lion, resting one foot on the other, and thus
collected and composed fixes his thought on rising up again.
In the last watch of the night, at early dawn, he walks up and
1 CJ. 31. i, 124 = J. iii, 28. - Odhasta-jxitodu. (Corny. odhasM
=ratha-majjhe thaynta.) At 31. Lord Chalmers trans. ‘Ij-iiig ready to
hand’: AA. ad loc. cit., ‘resting on the rail.’
112 The Salayatana Book [text iv, 177
down and sits, and so cleanses his heart from states that
may hinder. Thus, brethren, is a brother given to watchful-
ness.
So, brethren, possessed of these three things, a brother dwells
to the full with ease and pleasure in this very life, and so has
strong grounds for the destruction of the asavas.
§ 199 (3). The tortoise.
Formerly, brethren, a tortoise, a shell-back, was questing
for its prey at eventide along a river bank. A jackal also,
brethren, was so doing.
Now, brethren, that tortoise, that shell-back saw from afar
that jackal questing for its prey. So drawing its neck and
four limbs^ into its shell it crouched down at leisure and kept
still. Then the jackal, seeing that tortoise, the shell-back,
from afar, came up to it, and on reaching it kept watching it
with the thought:^ As soon as the tortoise, the shell-back,
puts out one or other of its five limbs. I’ll seize it, crack and
eat it. But, brethren, as the tortoise, the shell-back, did not
put out one or other of its five limbs, the jackal was disgusted
with the tortoise and went away, not having got a chance.
Even so, brethren, Mara, the Evil One, is for ever on the
watch unceasingly, with the thought: Maybe I shall get a
chance to catch one of these, by way of eye or tongue or mind.
IVherefore, brethren, do ye abide keeping watch over the
doors of the faculties.
Seeing an object with the eye, be not misled by its outer
view nor by its lesser details. Since coveting and dejection,
those evil, unprofitable states might overwhelm one who
dwells with the faculty of the eye uncontrolled, do ye apply
yourselves to such control, set a guard over the faculty of
the eye, attain control thereof. So long, brethren, as ye abide
keeping watch over the doors of the faculties, Mara, the Evil
One, will go away in disgust, not getting a chance, as the
jackal did not get a chance from the tortoise.
‘ Sondi-piincimani.
2 Cf. S. ii, 270 for the simile of the cat and mouse.
113
XXXV, IV, 5 , § 200] Kindred Sayings on Sense
E’en as tlie tortoise in its own shell’s shelter^
Withdraws its limbs, so may the brother holding.
Composed, intent, thoughts in his mind arisen,^
Leaning on naught,® injuring ne’er his neighbour,
From evil freed wholly, ■* speak ill of no man.
§ 200 (4). The log of wood (i).*
Once the Exalted One was staying at Kosambi, on the bank
of the river Ganges.
Now the Exalted One saw a great log being carried down
Ganges’ stream, and on seeing it he called to the brethren,
saying, ‘ Brethren, do ye see yonder great log being carried
down Ganges’ stream V
‘ Yes, lord.’
‘ Now, brethren, if the log does not ground on this bank or
the further bank, does not sink in mid-stream, does not stick
fast on a shoal, does not fall into human or non-human hands,®
is not caught in a whirlpool,® does not rot inwardly, — that
log, brethren, will float down to ocean, will slide down to
ocean, will tend towards ocean. And why ? Because,
brethren, Ganges’ stream floats down to ocean, slides down
to ocean, tends towards ocean.
In like manner, brethren, if ye do not ground on this shore
or that shore, if ye sink not in mid-stream, if ye stick not fast
on a shoal, if ye fall not into hands human or non-human, if
ye be not caught in a whirlpool, if ye rot not inwardly. — then,
brethren, ye shall float down to Nibbana. Ye shall slide
1 give Mrs. Rhys Davids’ version of the same stanza, occurring
at K.S. i. 12, which well preserves the rh\'ttuu of the Pali here.
^ Attano mano-vitakke. Corny.
^ Anissifo, ‘ not on craving or view.’ Corny.
* Parinibhuto, ‘ freed from A’iTf-sas utterly.’ Corny. * For Kosambi
see Appendix.
® Corny, suggests that a man seeing the log would row out and land it,
to make a roof-beam of it, or, if it were of sandal wood, he would .set it up
to make the door of a shrine. Thus ‘ non-humans ’ would have it.
® Ai'atta, ‘whirlpool.’ not dmttn,, ‘bend’ (according to which I
translated the word at p. Poff. of my book. So'iie Snyingt of the Buddha).
It is pahea katmgiina. Corny.
IV
8
114
The Salayatana Book [text iv, i8o
down to Nibbana, ye shall tend towards Nibbana. And why ?
Because, brethren, perfect view floats, slides, tends towards
Nibbana.’
At these words a certain brother said to the Exalted One : —
‘ What, lord, is “this bank” ? WTiat is “ the other bank ” ?
What is “ sinking in mid-stream ” ? What is “ sticking fast
on a shoal ” ? What is “ falling into hands human or non-
human ” ? AVhat is “ being caught in a whirlpool ” ? What
is “ rotting inwardly ” V
‘ “ This bank,” brother, is a name for the sixfold personal
sense-sphere. “ That bank,” brother, is a name for the
external sixfold sense-sphere. “ Sinking in mid-stream,”
brother, is a name for the lure and lust.^
And what, brother, is “ being caught by humans ” ?
In this matter, brother, a householder lives in society,
rejoices with them that rejoice, sorrows with them that sorrow,
takes pleasure with them that take pleasure, suffers with them
that suffer, makes a link with^ all manner of business that
befalls. This, brother, is “ being caught by humans.”
And what, brother, is “ being caught by non-humans ” 1
In this matter, brother, such and such an one lives the
righteous life with the wish to be reborn in the company of
some class of devas,® with the thought: May I, by virtue or
practice or by some austerity or by righteous living, become
a deva or one of the devas. This, brother, is “ being caught
by non-humans.”
“ Being caught in a whirlpool,” brother, is a name for the
pleasure of the five senses.
And what, brother, is “ rotting inwardly ” ?
Herein, brother, a certain one is immoral, an evil-doer,
impure, of suspicious behaviour,^ of covert deeds. He is no
recluse, though a recluse in vows: no liver of the righteous
life, though vowed thereto: rotten within and full of lusts,
a rubbish-heap of filth® is he. That is “ rotting inwardly.” ’
1 Nancli-rdga. 2 yojfam ‘ applies himself to.’
^ Cf. K.S. iii, Bk. x. * t^ankassara-sarndcdro. Cf. S. i. 66;
UdA. 297, ‘ thinking others are talking of my faults.’
5 Kasambu-jdto. See Uddna v, 0 .
115
XXXV, IV, 5, § 2 oi] Kindred Sayings on Sense
Now on that occasion Nanda the cowherd was standing
not far from the Exalted One. Then Nanda the cowherd
exclaimed to the Exalted One : —
‘ I, lord, am one who is not grounded^ on this bank. I am not
stranded on the further bank. I shall not sink in mid-stream.
I shall not run aground on a shallow. I shall not be caught
by humans or non-humans. No whirlpool shall catch me.
I shall not rot inwardly. Lord, may I get ordination at the
Exalted One’s hands ? May I get full ordination V
‘ Then, Nanda, do you restore the kine to their owners.’
‘ Lord, the kine will go back. They are longing for their
calves.’
‘ Do you just restore the kine to their owners, Nanda.’
Thereupon Nanda the cowherd, having restored the kine
to their owners, came to the Exalted One and said: ‘Lord,
the kine are restored to their owners. Lord, may I get ordina-
tion at the Exalted One’s hands ? May I get full ordina-
tion V
So Nanda the cowherd gained ordination, gained full
ordination at the Exalted One’s hands. And not long after,
the venerable Nanda, living solitary and remote, ardent and
intent . . . won the Goal.
And the venerable Nanda was yet another of the Arahants.
§ 201 (5). The log of wood (ii).
Thus have I heard: Once the Exalted One was staying at
Kimbila,^ on the bank of the river Ganges.
Then the Exalted One saw a great log being carried down
Ganges’ stream, and on seeing it he called to the brethren,
saying:—
‘ Brethren, do ye see yonder great log being carried down
Ganges’ stream ?’
‘ Yes, lord.’
{The same as the above down to ‘ tend towards Nibbana.’)
1 Upagacchdmi. [VM. 600 , up^gamanalJ= upuddnar).]
^ Cf. S. V, 322, where the brother Kirabila {Brethren, 105, 125) lives
in the village of this name, in the Bamboo Grove.
116 Tl}e Salayatana Booh [text iv, 182
At these words the venerable Kimbila said to the Exalted
One : — ■
‘ Pray, lord, what is “ this bank (as before).
‘ And what, Kimbila, is “ rotting inwardly ” ?
Herein, Kimbila, a brother is guilty of some foul offence,
of such a nature that no pardon thereof is declaredd This,
Kimbila, is rotting inwardly.” ’
§ 202 (6). Lustful."
Once the Exalted One was staying among the Sakyans,^
near Kapilavatthu, in the Banyan Park.
Now at that time there was a newly built mote-halP of the
Sakyans of Kapilavatthu, not long made, never yet dwelt
in by recluse of brahmin or any other human being.
Then the Sakyans of Kapilavatthu came to visit the Exalted
One, and on coming to him they saluted him and sat down
at one side. So seated they said to the Exalted One: —
‘ Here, lord, is a newly built mote-hall of the Sakyans of
Kapilavatthu, not long made, never yet dwelt in by recluse
or brahmin or any other human being. Let our lord, the
Exalted One, be the first to make use of it. AVhen the Exalted
One has first made use of it, afterwards the Sakyans of Kapi-
lavatthu will use it. That shall be for the profit and welfare
of the Sakyans of Kapilavatthu for many a long day.’
Tlie E.xalted One assented by silence.
Then the Sakyans of Kapilavatthu. seeing the consent of the
E.xalted One, saluted him by the right and went away to the
^ Viifth'innt) (rehabilitation after unfrocking). Hero text omits nu,
which is clearly needed and is read by two MSS. ( f. ft n. ii, 7; Asl. 399.
2 Ams.vi/a, bt. ‘leaky.’
^ The Buddha’s own clan. f/. K.S'. i. :t6: iii, 77.
* Sanllmydniy. This introductory part occur.s at JI. i, 3.53. Cf.
BaiUh'n^t India, 20. The word is detined here and at D.A. i, 256 as
‘royal muster-hall’ {eray .sanlhiy bironli, tnariijCidCinarj bandhanti :
r.ijiino tattha -samhlmvanti ti). The de.scription of this hall is given at
great length by Comij.. and is to be found in substance at Ud.A. 409.
The same words are used at D. iii. 209 (Dialog, iii. 201) to describe the
mote-hall of the Pava Mallas.
117
XXXV, IV, 5, § 202] Kindred Sayings on Sense
new mote-hall. Having got it ready in every way, having
appointed seats, set a waterpot and hung up an oil-lamp,^
they went to the Exalted One, and on coming to him they
said: —
‘ All ready, lord, is the mote-hall. Seats are appointed. A
waterpot is set. An oil-lamp is hung. Let the Exalted One
now do what seems good to him.’
Then the Exalted One robed himself, and taking outer robe
and bowl went along with a great company of brethren to the
new mote-hall. On reaching it he had his feet washed,"
entered the mote-hall and sat down against the middle pillar,
facing the east. The Order of Brethren also had their feet
washed, entered the mote-hall and .sat down against the
western wall, also facing east, with the Exalted One in front
of them. Then the Sakyans of Kapilavatthu akso, having had
their feet washed, entered the mote-hall and sat down asainst
the eastern wall, having the E.xalted One in front of them.
Then the Exalted One taught the Sakyans of Kapilavatthu
with a pious talk^ till far into the night, e.stablished them,
roused and made them happy. Then he dismissed them with
these words: ‘ The night is far spent, Gotamas.'* Do ye now
what seems good to you.’
‘ It is well, lord,’ said the Sakyans of Kapilavatthu in obedi-
ence to the Exalted One. And they rose up, saluted the
Exalted One by the right and went away.
Now not long after the departure of the Sakyans of Kapi-
lavatthu the Exalted One said to the venerable Moggallana
the Great : —
‘ Moggallana, the Order of Brethren is now freed of sloth
1 ‘ Seat.s,’ of course, are mats, c.xcej)! for the teaelicr, who sits in
a chair ou a dais. The waterpot is at tlie door for foot-washing. The
oil-lamp is for the night's 6(t««-prcaching. The.se cu.stonis are still
strictly followed in ( 'eylon.
- The method of rinsing the feet on entering a house is describetl at
Ti/i. ii, 8. Nowadays in t'eylon this is done for each bJiiklhu by a
ddi/aka, or supporter, while another wipes the feet with a cloth.
Corny, calls this pakitinnkii (miscellaneous).
Speaking to his brother elausmeii he thus addresses them by the
name of their clan. Two watches of the night had passed. Coiny.
118 The Salayatana Book [text iv, 184
and torpord Bethink thee, Moggallana, of a pious talk
to the Order of Brethren. My back is aching. I will
stretch it.’
‘ Very well, lord,’ replied the venerable Moggallana the
Great to the Exalted One.
Then the Exalted One had his robe folded into four and
lay down on his right side in the lion-posture, putting one
foot on the other, collected and composed, with his mind set
on rising up again.
Thereupon the venerable Moggallana the Great addressed
the brethren, saying: ‘ Friends.’
‘ Yes, friend,’ replied those brethren to the venerable
Moggallana the Great.
The venerable Moggallana the Great then said; —
‘ Friends, I will teach you the way^ of lusting and also of
not lusting. Do ye apply your minds carefully and I will
speak.’
‘ Very good, friend,’ replied those brethren to the vener-
able Moggallana the Great, who then said : —
‘ And how, friends, is one lustful ?
Herein, friends, a brother, seeing an object with the eye,
feels attachment for objects that charm, feels aversion from
objects that displease, abides with attention to body dis-
tracted,^ and his thoughts are mean.'* He realizes not, in its
true nature, that emancipation of heart, that emancipation
of wisdom, wherein those evil, unprofitable states that have
arisen cease without remainder.
This brother, friends, is called “ lustful after objects cog-
nizable by the eye, nose, tongue . . . objects cognizable by
mind.” VTien a brother so abides, friends, if Mara® come
upon him by way of the eye, Mara gets an opportxmity. If
1 Thina-iiiiddlm, usually one of the hindrances to progress. Hero,
says Corny., after sitting for two watches they were in a condition to
listen more attentively.
2 Purlydya, ‘ method,’ also ‘ teaching.’ Corny, kdranay.
■* Supra. § i;52. Here kdya is omitted.
^ Paritki-ceta-so, a.s opposed to apjtamdna-c. below.
^ Mara. Corny. kilesa-Mdro pi devapuUa-Mdro pi.
XXXV, IV, 5 , § 202] Kindred Sayings on Sense 119
Mara come upon him by way of the tongue ... by way of
the mind, Mara gets access, gets opportunity.^
Suppose, friends, a shed thatched with reeds or grass, dry
and sapless, more than a season old. Then if a man comes
upon it from the eastern quarter with a bundle of blazing
grass, the fire would get access, the lire would get opportunity.
Or if a man comes upon it from the western quarter with a
bundle of blazing grass, or from the northern or southern
quarter, or from below or above, — from whatever side the
man comes upon it with a bundle of blazing grass, the fire
would get access, the fire would get opportunity.
Even so, friends, when a brother so abides, if Mara come
upon him by way of the eye, or the tongue ... or mind,
Mara gets access, Mara gets opportunity.
So dwelling, friends, objects overcome a brother, a brother
overcomes not objects. Sounds overcome a brother, a brother
overcomes not sounds. Scents, savours, tangibles and mind-
states overcome a brother, a brother overcomes not sounds,
scents, savours, tangibles and mind-states. This brother,
friends, is called “ conquered by objects, sounds, scents,
savours, tangibles and mind-states, not conqueror of them.”
Evil, unprofitable states, passion-fraught, leading to rebirth
overcome him, states unhappy, whose fruit is pain, whose
future is rebirth, decay and death. Thus, friends, one is
lustful.
And how, friends, is one free from lust ?
Herein, friends, a brother, seeing an object with the eye,
is not attached to objects that charm, nor averse from objects
that displease. He abides with attention to body settled, and
his thought is boundless. He realizes in its true nature that
emancipation of heart, that emancipation of wisdom, wherein
those evil, unprofitable states that have arisen come to cease
without remainder.
Tasting a savour with the tongue . . . with mind cog-
nizing a mind-state, he is not attached to mind-states that
charm, nor is he averse from mind-states that displease, but
1 Otaray, dramimtuiij. t'f. S. ii, 268, etc. Corny, vivaray, paccayay.
120 The Scilayatana Booh [text iv, i86
dwells ^Yith attention to body fixed, his thought is boundless.
So that he realizes in its true nature that emancipation of
heart, that emancipation of wisdom, wherein those evil,
unprofitable states that have arisen come to cease without
remainder.
This brother, friends, is called “ not lustful after objects
cognizable by eye . . . not lustful after mind-states cognizable
by mind.” Thus dwelling, friends, if Mara come upon him
by way of the eye, of the tongue, of the mind . . . Mara
gets no access, gets no opportunity.
Suppose, friends, a house or hall with peaked gable, built
of thick clay, newly plastered,^ and a man should come upon
it from the eastern quarter with a bundle of blazing grass,
the fire would get no access, get no opportunity. And like-
wise, if he come from the western quarter, from the northern,
or from below or above, — from whatever quarter that man
comes upon it with a bundle of blazing grass, the fire would
get no access, would get no opportunity. Even so, friends,
when a brother dwells thus, if Mara come upon him by way
of the eye, tongue or mind, Mara gets no access, Mara gets
no opportunity.
Moreover, friends, so dwelling a brother conquers objects,
objects do not conquer him. He conquers sounds, scents,
savours, tangibles, mind-states. They do not conquer him.
Such a brother, friends, is called “ conqueror of objects, sounds,
scents, savours, tangibles and mind-states.” He is conqueror,
not conquered. He conquers those evil, unprofitable states,
passion-fraught, inciting to lust, leading to rebirth, states
unhappy, whose fruit is pain, rebirth, decay and death. Thus,
friends, is one free from lust.’
Thereupon the Exalted One rose up and said to the venerable
Moggallana the Great: —
‘ AVell said ! AVell said, Moggallana ! Well indeed have
you spoken to the brethren of the way of lustfulness and the
way of not lusting.’
Thus spake the venerable Moggallana the Great and the
' AdddvalejMna. C'f. J/. i, 86.
121
XXXV, IV, 5 , § 203] Kindred Sayings on Sense
Master was approving of his words, and those brethren were
delighted and took pleasure in what was said by the venerable
Moggallana the Great.
§ 203 (7). States of III.
‘ Brethren, when a brother knows, as they really are, the
arising and the destruction of all states of 111, then indeed
sensual pleasures are seen by him. When he sees sensual
pleasures, that desire for sensual pleasures, that love of sensual
pleasures, that infatuation,^ that feverish longing- for sensual
pleasures, which is therein, does not fasten on him. His path
abroad and his lodging at home are so practised® that, in such
a way of life, coveting and dejection, those evil, unprofitable
states, do not fasten on him.
And how, brethren, does a brother know, as they really are,
both the arising and the destruction of all states of 111 ? He
knows " such is body, such the arising of ))ody, such is the
destruction of body. Huch is feeling, such is perception, such
are the activities, such is consciousness, such the arising and
destruction of consciousness.” That, brethren, is how he
knows, as they really are, both the arising and the destruction
of all states of 111.
And how, brethren, are sensual pleasures seen by a brother,
in such a way that, so seeing sensual pleasures, that love of
sensual pleasures that is therein does not fasten on him ?
Suppose, brethren, there were a pit of charcoal,'^ deeper
than a man’s height, full of charcoal, without flame® and
smokeless. And suppose a man should come, fond of life, not
loving death, but loathing pain. Then two strong men lay
hold of him, one by each arm, and drag him to the pit of
charcoal. He would writhe his body to and fro. MTiy so ?
1 2Iiiccha, 'swooning or fainting for.’
- Parildlm.
® Text anuhuddha? but v.l. aiuilntiidlm (Burmcso MS.). Coinij.
probably had the reading uuuhaddhu, ‘followed’ (acc. to which I
translate). B. says ymi dhlreim nranna-vih'lmii aniibandhitud.
* Cf. 21. i, 74; K.S. ii, 69.
5 VitaccMka of text should be vltaccika (eila-accika).
122 The Salayatana Booh [text iv, i8g
That man, brethren, would know: I shall fall into this pit
of charcoal. Owing to that I shall come by death or mortal
pain.
Even so, brethren, a brother sees sensual pleasures in the
likeness of a pit of charcoal, and, so seeing, that love of sensual
pleasures, that infatuation, that feverish longing for sensual
pleasures that is therein does not fasten on him.
And how, brethren, does a brother so practise his path
abroad and his lodging at home that, so practising, so dwelling,
covetousness and dejection, those evil, improfitable states,
do not fasten on him ?
Suppose, brethren, a man should enter a forest full of
thorns. To east and west of him are thorns. To north and
south, below and above him are thorns. "Wherever he ad-
vances or retreats, he has the thought : May no thorns pierce
me. Just so, brethren, whatsoever object in the world is
dear and delightful, — ^that in the Ariyan discipline is called
“ the thorn.”
By so understanding, restraint and non-restraint are to be
understood.
And how, brethren, comes non-restraint ?
Herein, brethren, a brother, seeing an object with the eye,
is attached to objects that are dear, is averse from objects
that displease. He dwells with attention to body distracted,
and his thought is mean. He knows not that emancipation of
heart, that emancipation of wisdom, as they really are, whereby
those evil, improfitable states that have arisen come to
cease.
Tasting a savour with the tongue . . . with mind cognizing
a mind-state, he is attached to mind-states that are dear, he
is averse from mind-states that displease. He dwells with
attention to body distracted, his thought is mean, and he
knows not that emancipation of heart . . . come to cease.
Even so, brethren, comes non-restraint.
And how, brethren, comes restraint ?
Herein, brethren, a brother, seeing an object ... is not
attached ... is not averse . . . dwells with attention fixed
on body, and his thought is boundless ... he knows that
XXXV, IV, 5, § 203 ] Kindred Sayings on Sense 123
emancipation of heart . . . come to cease. Even so, brethren,
comes restraint.
In that brother, brethren, so practising, so dwelling, some-
times and full seldom, through loss of self-control,^ there do
arise evil, unprofitable states, memories and hopes^ that are
akin to the fetters that bind. Weak, brethren, is the arising
of his mindfulness,® but quickly he abandons (such a state),
puts it away, wipes it out, makes it go to utter destruction.
Just as if, brethren, a man should let fall two or three drops
of water into an iron pot, heated all day long,^ — that mere
trickle of water-drops is soon wiped out, soon used up, brethren.
Even so in that brother, so dwelling, sometimes and full
seldom, through loss of self-control, there do arise evil, un-
profitable states, memories and hopes that are akin to the
fetters that bind. The arising of mindfulness in him is weak,
but quickly he abandons it, puts it away, wipes it out, makes
it go to utter destruction.
Thus if a brother practise his path abroad and his lodging
at home in such a way of life, that coveting and dejection,
those evil, unprofitable states, do not overwhelm him.®
Suppose the rajah’s royal ministers or friends or boon com-
panions or kinsmen or blood-relations should bring and offer®
wealth to a brother so practising and living, and say: “ Come,
good man ! Why should these yellow robes torment you ?
Why do you parade about with shaven crown and bowl ?
Come ! Retiun to the lower life, enjoy possessions and do
deeds of merit.” But, brethren, for that brother so practising,
so living, to reject the training and return to the lower life is
an impossible thing.
1 SiUi-sainmoxt {cf. DA. i, 113. Sati pamussati. Corny.).
Sara-sahkappa. Supra, § 96; M., vol. i, 463.
^ ‘ At the third attempt he succeeds for certain.’ Corny. Cf. A. ii, 186.
« Divasa-santaMa. Cf. M. i, 453 (for the simile); S. i, 169.
® Here text has the usual nanussavanti for nanusati of the previous
passage.
« Abhihafthuy pavCireyyuy. Corny, suggests as an example rtUamui
abhiharitm ixivareyyuy. adding ‘as in the case of the elder Sudiima
andtheclansmanRatthapala.’ Cf. Via. iii, 11; JI. ii, 54;Hd. on J. i, ‘24.
124
The Salayatana Booh [text iv, 191
Suppose, brethren, the river Ganges, that slopes, inclines
and leads tov’ards the east, and a great crowd of folk should
come, armed with pick and basket saying: “We will make
this river Ganges slope, incline and lead towards the west,”- —
what think ye, brethren ? Would that great crowd of folk
make the river Ganges so slope, incline and lead towards the
west V
‘ Surely not, lord.’
‘ And why not ? ’
‘ Because, lord, as the river Ganges slopes, inclines and
leads towards the east, it were no easy thing to make it slope,
incline and lead towards the west, insomuch that fatigue and
vexation would be the lot of all that great crowd of folk.’
■ Just so, brethren, if the rajah's royal ministers or friends
or boon companions or kinsmen or blood-relations should
come to that brother, so 2>ractising, so dwelling, and offer him
wealth, saying: “Come, good man! Why should these
yellow robes torment you '( Why do you parade about with
shaven crown and bowl ? Come 1 Eetinn to the lower life.
Enjoy possessions and do deeds of merit,” — for that brother
to return to the lower life is impossible. 'W’hy ? Because,
brethren, as that brother’s heart has for many a long day been
bent on detachment, inclined to detachment, tinned towards
detachment, there is no possibility for him to retinn to the
lower life.’
§ 204 (8). The Judas tree}
Now a certain brother went to visit another brother, and
on coining to him said: —
‘ Pray, friend, how far is a brother’s insight fully purified V
‘ Friend, when a brother understands, as they really are, the
arising and the destruction of the sixfold sense-sphere, to that
extent is his insight fidly developed.’
I Kiijsukn (What d'ye call it '?), bnleu Jramtosa. ( ’/. JCit. ii, No. 248,
where the Master is asked by four bretlireu to e.xplaiii jhrina, which
they understand in four several ways. He e.xplains to them by the
p.ir.ible of the Judas tree, seen dilierciitly at four several seasons by
these four brethren. The jxirable here given is told of Brahmadatta,
rajah of Benares. (/. Tin. Jdtribi, vol. ii. (Bouse), p. 184; Jdtala
Tak,-i, p. 197.
XXXV, IV, 5, § 204 ] Kindred Sayinys on Sense 125
But that brother was dissatisfied with the other’s answer to
his question, and went away to another brother and asked
the same question. He replied: —
‘ Friend, when a brother understands, as they really are, the
arising and the destruction of the five factors of grasping,^ to
that extent his insight is fully purified.’
But again that brother, dissatisfied with this answer, went
away to another brother and put the same question. He
replied : —
‘ Friend, when a brother understands, as they really are,
the arising and the destruction of the four great essentials,"
to that extent is his insight fully purified.’
Again that brother was dissatisfied with the reply and went
away to another brother and put the same question. He
replied: —
‘Friend, when a brother understands, as it really is, that
whatsoever is of a nature to arise, all that is of a nature to
cease, to that extent his in.sight is fully purified.’
Thereupon that brother, being dissatisfied, went to see the
Exalted One, and on coming to him, saluted him and
sat down at one side. So seated that brother said to the
Exalted One:—
‘ Lord, I went to a certain brother and asked this question
of him: “Pray, friend, how far is a brother’s insight fully
purified V’ At these words, lord, that brother replied (and
he described his severed visits, questions, and the answers he
received). . . . So, lord, being di.ssatisfied with these answers
to my question I am come to the Exalted One (and now
I ask), “ Pray, lord, how far is a brother’s insight fully
purified ?’’ ’
‘ Suppose, brother, a man who had never seen a Judas tree.
So he went to a certain man who had seen one,^ and on coming
to him asked him: “What sort of thing is a Judas tree,
master?” The other replies: “Well, my man, the Judas
1 Paiir ’ upndrina-hktiandh'l . Cf. K.S. iii, jjafsiw.
- MahCihhatdni.
^ Dassdm (usually mesins ’far-sighted’). Coi/ty. ijena kiysuko
dittha-pubbo.
126 The Saldyatana Book [text iv, 193
tree is blackish, something like a charred stump.” So,
brother, for the time being, the Judas tree is to him as that
other man sees it.
Well, the man is not satisfied with the answer to his ques-
tion, so he goes away to another man who had seen one, and
puts the same question. The other replies: “Well, my
man, the Judas tree is reddish, something like a lump of flesh.”
So, brother, for the time being the Judas tree is to him as that
other man sees it.
Still dissatisfied with the reply to his question, he goes away
to another man who had seen one, and puts the same question.
He replies: “ Why, my man, a Judas tree is stripped of its
bark.^ It has its pods burst,^ something like an acacia tree.”
So, brother, for the time being the Judas tree is to him as that
other man sees it.
Well, the man is not satisfied with the reply to his question,
so he goes away to see yet another man who had seen a Judas
tree, and puts the same question. That other replies: “ Well,
my man, the Judas tree is very thick-leaved.® It gives
a close shade, just like a banyan tree.” So, brother, for the
time being a Judas tree is to him as that other sees it. Just
so, brother, according as the insight of those good folk is fully
purified, in accordance with that they give their explanation
of it.
In the same way, brother, the insight of these worthies is
fully purified according to their several bents,^ and they give
their explanation accordingly.
It is even as some rajah’s border-town,® brother, strongly
built with walls and towers, and having six gates to it. This
town hath a wise and watchful warden of the gates, who keeps
out enemies and welcomes friends. From the east there
comes a pair of swift messengers, and they say unto the
^ Text odlraka-jdto, v.l. ociraka-. Corny, ojtrlka-, ocirika-. Pali Diet,
ociraka (‘ with the bark off ’).
- Adinna-sipatiko. Cf. M. i, :i06.
^ Bahala-patta-jmlaso. Corny, has phala-patta-. JA.bdlapaldsa.
‘ Yathd yalhd adliimuttdnay.
^ Cf. Mrs. Rhys Davids’ Buddhism, p. 181; Buddh. Psych., 72.
XXXV, IV, 5, § 204 ] Kindred Sayings on Sense 127
warden of the gates: “ Good fellow, where is the lord of this
town ?”
And he replies: “ Yonder he sits in the midst where the four
ways meet.”
Then those twin messengers deliver unto the lord of the
town the message of the Truth, and go their ways by the path
by which they came.
Likewise also from the west and from the north there comes
a pair of swift messengers, and they say unto the warden of
the gates: “ Good fellow, where is the lord of this town ?”
And in like manner he replies, and they deliver unto the lord
of that town the message of the Truth and go their ways by
the path by which they came.
Now, brother, have I made you a parable, and for your
understanding of it this is the explanation : —
“ The town,” brother, is a name for the body, of the four
great essentials compounded, of mother and father sprung,' on
rice and gruel fed, impermanent, of a nature to be worn away,
pounded away, broken and scattered.
“ Having six gates,” brother, — this is a name for the per-
sonal sixfold sense-sphere.
“Warden of the gates,” brother, — this is a name for mind-
fulness.
“ Pair of swift messengers,” brother, — this is a name for
calm and insight.
“ Lord of the town,” brother, ^ — this is a name for con-
sciousness.
“ In the midst, where four ways meet,” brother, — this is a
name for the four great essentials, the elements of earth,
water, fire and air.
“ Message of the Truth,”® brother, — this is a name for
Nibbana.
“ By the way they came,”^ brother, — this is a name for the
Ariyan Eightfold Path, to wit, right view and the rest . . .
and right concentration.’
1 Cf. supra, - In C oni y.’*’ story, he is a dissolute
young fellow, forced to reform by the two messengers.
^ Yathdbhutaij vacauay, ‘ telling how it really is.’ * Cf. Expos., § 204.
128
The Salayatana Boole [text iv, 195
§ 205 (9). The lute}
In wtatsoever brother or sister, brethren, there should arise
desire or lust or malice or infatuation or repugnance of heart
in respect of objects cognizable by the eye, let such refrain
his heart from that. Fearsome and beset with fear is this
way, beset with thorns and jungle, a devious track,^ a wrong
path,® hard to travel on.^ Followed by the unworthy is this
path, not by the worthy ones. So with the thought, ‘ ’tis
no proper path for thee,’ let a man refrain his heart from
objects cognizable by the eye. And in respect of savours and
the rest, in respect of mind-states cognizable by mind, if there
should arise desire or malice ... let him refrain his heart
from mind-states cognizable by mind.
Suppose, brethren, there is growing corn that has reached
ripeness, and a lazy watcher of the corn. Then a cow that
devours® corn comes down into that corn and eats her fill with
ravenous delight. Even so, brethren, the ignorant manyfolk,
being uncontrolled in the sixfold sense-sphere, eats its fill with
ravenous delight among the five sensual pleasures.
But suppose, brethren, that there is growing corn that has
reached ripene.ss and a zealous watcher of the corn. Then
a cow that devours corn comes trespassing in that corn. The
watcher of the corn seizes her with a firm grip by the muzzle.
Gripping her muzzle he gets a firm hold of her forehead and
holds her fast. So holding her fast above the forehead,® he
gives her a sound drubbing with a stick, and having so be-
laboured her, he lets her go.
This happens a second time, brethren. Then for a third time,
brethren, a cow that devours corn comes down into that corn,
* ■ This parable,’ says Cotn;/., ' was given at Jeta Grove.’
- Uinmafjgd. Coini/. ‘Xo way for one journeying to the world of
devas or mankind or Xibbana.’
^ KiiDuiinijga. Skt. Lii-iiinrga, ‘an evil way.’ Cf. Itiv. 117; 736.
* Diihitihi, ' beset with robbers.’ But Co/iig. reads dvihitilca, as
infra, p. 323 of te.xt. See Pali Diet. s.v.
^ Cf. Brethren, verse 446.
® U pari-ghatdgar) (‘pot’), like kumbha (of an elephant), not as
Pali Diet. ref. s.v. Corny, dvinnay sinyanay antare.
XXXV, IV, 5, § 205 ] Kindred Sayings on Sense 129
and again the man . . . belabours her with a stick and lets
her go. So it comes about, brethren, that the corn-devouring
cow, whether she roam in village or forest, whether given to
standing^ or lying down, woidd never trespass in that corn
again: for she bethinks her of that last belabouring with a
stick.
Just so, brethren, when a brother’s heart is stirred, stirred
strongly by the sixfold sense-sphere, yet inwardly he stands
fast, becomes tranquil, is one-pointed, is composed.-
Snppose, brethren, the sound of a lute has never been heard
by a rajah or royal minister. Then he hears the sound of a
lute and says : ‘ Good man, pray what is that sound so en-
trancing, so delightful, so intoxicating, so ravishing,^ of such
power to bind V
Then they say to him : ‘ That, lord, is the sound of what is
called a lute, that sound so entrancing, so delightful, so
intoxicating, so ravishing, of such power to bind.’
Then he says: ‘ Go, my man. Fetch me that lute.’
So they fetch him that lute and say to him : ‘ This, lord,
is that lute, the sound of which is so entrancing ... of such
power to bind.’
Then he says: ' Enough of this lute, my man. Fetch me
that sound.’
They say to him: ‘This lute so called, lord, consists of
divers parts,'* a great number of parts. It speaks because it
is compounded of divers parts, to wit, owing to the belly,
owing to the parchment, the handle, the frame,* the strings,
owing to the bridge® and proper effort of a player. Thus, lord,
this lute, so called, consists of divers parts, of a great number
of parts. It speaks because it is compounded of divers parts.’
Then that rajah breaks up that lute into ten or a hundred
^ Thdnn-hahuld. nimjjd-hahnla.
- Coimj. L'.xplains the four words of tlie four jhiiiiua respeetivcly.
“ Mucchiimiiyii. ('uiaij. nincrhitaij viyri karanato miicchissati.
* Cf. MU. Fanh., U'.i. The parts tliore given are pitta, niiimm, dnni,
dandu, upmtui, taiitiyo, kona.
^ Text upavRiunj (r.l. iipavlne, iipadhirane). ('omij. has ujuidliarane-^
irMaf-e (framework). ® KmjaT) !=catiirat)'a>j •iJra-diiV'dikiDj. C.
130 The Saldyatana Book [text iv, 197
pieces. Having done so, he splinters and splinters it again.
Having done so, he burns it in fire,^ then makes it a heap of
ashes and winnows the heap of ashes in a strong wind or lets
them be borne down by the swift stream of a river.
Then he says : ‘ A poor thing- is what you call a lute, my
men, whatever a lute may be. Herein the world is exceeding
careless and led astray.’
Even so, brethren, a brother investigating® body as far as
there is scope'* for body, investigating feeling, perception, the
activities, investigating consciousness, so far as there is scope
for consciousness, — in all of these investigations, whatever
there be of ‘ I ’ or ‘ I am ’ or ‘ Mine,’ there is none of that
for him.
§ 206 (10), The six animals.^
Suppose, brethren, a man with a wounded body, with a
festering body, were to enter a swampy jungle. Its grasses
and thorns pierce his feet and scratch his festering limbs.
That man, brethren, would feel pain and despair all the more
owing to that. Even so, brethren, some brother here goes
to dwell in village or jungle, and meets with one who rebukes
him.® This venerable one and he who thus treats him,'^
saying, ‘ Such a life (as yours) is a thorn of impurity to the
village,’ knowing him to be such a thorn, — (these two) are
to be understood as restraint and non-restraint.
1 The stock series of plirases for utter destruction of anything.
Cf.K.S.in, 61.
^ Text asc.kkirdyat) (v.l.asatikimyaij, also the reading of Corny., with
expl. asati=ldmaka. JA. i, 285. Tanti-handhi-ldmakam evd ti attho.
“ Text samanesati. Corny, sammannesati (expl. as khandha-samma-
sanmj . . . pariyesati), but Pali Did., which I follow here, samannesati.
The pas.sage is quoted at Mahaniddesa, p. t39, wliere it is spelt sam-
mannesati. ^ Oati.
^ Tfs. 21agg. ii, t84, " the six personal sense-spheres are to be regarde 1
as six creatures : the external sphere as their feeding-ground. ’
* Vattaray. Corny, codakay.
^ Ecaykdrl. ‘ Like a physician.’ Corny. Owing to the structure of
this sentence the distinction between the two men is obscured. I think
the reading should be ayan ca (the brother), so ca evaykdr * fhe rebuker).
8inh. MSS. read so for kho.
131
XXXV, IV, 5 , § 2o6] Kindred Sayings on Sense
And how, brethren, is non-restraint ?
Herein, brethren, a brother, seeing an object with the eye,
is attached to objects that charm, is averse from objects that
displease, and dwells with attention to body distracted. His
thought is mean, and he understands not, as it really is, that
emancipation of heart, that emancipation of wisdom, whereby
those evil, unprofitable states, that have arisen, cease utterly
without remainder.
Hearing a sound with the ear, smelling a scent with the
nose, tasting a savour with the tongue, contacting what is
tangible with body . . . cognizing a mind-state with the
mind, he is attracted to mind-states that charm, is averse
from mind-states that displease, and dwells with attention to
body distracted. His thought is mean and he understands
not . . . without remainder.
Suppose, brethren, a man catches six animals, of diverse
range and diverse pasturage, and tethers them with a stout
rope. He catches a snake and tethers it with a stout rope:
also a crocodile, a bird,' a dog, a jackal, and a monkey does he
tether with a stout rope. Having done so, brethren, he ties
them together with a knot in the middle and sets them going.
Now, brethren, those six animals of diverse range and diverse
pasturage would struggle- to be off, each one to his own range
and pasture. The snake would struggle, thinking: I’ll enter
the anthill. The crocodile: I’ll enter the water. The bird:
I’ll mount^ into the air. The dog: I’ll enter the village. The
jackal would think: I’ll go to the charnel-field. The monkey
would think : I’ll be off to the forest.
Now, brethren, when those six hungry* animals grew weary,
they would follow after the one of them that was stronger,
they would conform to that one,® they would become subject
to him. Even so, brethren, in whatsoever brother attention
to body is not practised, not made much of, the eye struggles
to pull him with objects that charm. Eepulsive to him are
1 Pakkhitj. ‘ A bird with an elephant's trunk {'!).' Corny.
2 Avincheyyutj ~ dkaddheyymj. Corny.
® Dessdmi (ckefi) uppatissunu. Corny. * Jliatta.
^ Text ariuvidjilyeyyuy. Corny. aniii idhay-{ihir. from anuvidhdua).
132 The Saldyatana Booh [text iv, 199
objects that displease. The mind struggles to pull him with
mind-states that charm. Repulsive to him are mind-states
that displease. Thus, brethren, is non-restraint.
And how, brethren, is restraint ?
Herein, brethren, a brother, seeing an object with the eye,
is not attached to objects that charm, nor averse from objects
that displease. He dwells with attention to body established
and his thought is boundless. He understands, as it really is,
that emancipation of heart, that emancipation of wisdom,
whereby those evil, unprofitable states that have arisen come
to cease utterly without remainder. Tasting a savom with
the tongue . . . cognizing with mind a mind-state, he is not
attached to mind-states that charm, nor averse from mind-
states that displease. He dwells ... he understands . . .
come to cease utterly without remainder.
Suppose, brethren, a man catches six animals of diverse
range and diverse pasturage, and tethers them with a stout
rope . . . (as above) . . . and so doing he tethers them to a
stout peg or post. . . . Now, brethren, when those six
animals grow weary, they would have to stand, crouch or lie
down by that peg or post. Even so, brethren, in whatsoever
brother attention to body is practised and made much of, the
eye does not struggle to pull him with objects that charm.
Objects that displease are not repulsive to him . . . the
tongue does not struggle . . . the mind does not struggle to pull
him with mind-states that charm, nor are mind-states that
displease repulsive to him. Thus, brethren, is restraint.
‘ Tethered to a stout peg or post,’ brethren, is a term
for attention to body.^ Wherefore, brethren, thus must ye
train yourselves: ‘We shall practise attention to body. It
shall be made much of, ridden on, built upon, striven with,
accumulated and thoroughly undertaken.’^
§ 207 (11). The sheaf of corn.
Suppose, brethren, a sheaf of corn thrown down at the four
crossways. Then six men come up armed with flails, and
with their six flails beat out that sheaf of corn. Thus, brethren.
1 VM., 269.
^ CJ. D. ii, 103; S. ii, 261; Ud. 62.
133
XXXV, IV, 5, § 207] Kindred Sayings on Sense
would that sheaf of corn be threshed thoroughly, thus beaten
with six flails. Then suppose a seventh man comes up, armed
with a flail, and threshes that sheaf of corn vvdth his seventh
flail. Thus would that sheaf of corn be still more thoroughly
threshed by that seventh flail.
Even so, brethren, the untaught manyfolk is threshed by
the eye with objects that charm, by the tongue with savours
that charm, . . . (lastly) by the mind with mind-states that
charm. If that untaught manyfolk, brethren, thinks of a future
becoming, still more thoroughly is it threshed, just as that sheaf
of corn is still more thoroughly threshed by the seventh flail.
Once upon a time, brethren, the Devas and Asuras were
massed for battle.^ Then Vepacitti, lord of the Asuras,
addressed the Asuras thus: ‘ Good sirs,^ if in the battle now
set between the Devas and the Asmas the Asmas win the
day and the Devas be worsted, then do ye bind Sakka, lord
of the Devas, neck, hand and foot, and bring him into my
presence in Asura Town.’
And in like manner Sakka, lord of the Devas, thus addressed
the Devas of the Thirty Three: ‘ Good sirs, if in the battle
now set between the Devas and the Asuras the Asuras be
worsted and the Devas win the day, do ye bind Vepacitti, lord
of the Asuras, neck, hand and foot, and bring him into my
presence at the Devas’ Court of Righteousness.’®
Well, brethren, in that fight the Devas won the day, and the
Asuras were worsted. Then the Devas of the Thirty-Three
bound Vepacitti, lord of the A.suras, neck, hand and foot, and
brought him into the presence of Sakka, lord of the Devas,
to the Devas’ Court of Righteousness.
So there, brethren, was Vepacitti, lord of the Asuras, bound
neck, hand and foot. Now when it occurred to Vepacitti,
lord of the Asuras, thus: ‘ Righteous in good sooth are the
Devas, unrighteous the Asuras. Now go I to Deva T<,wn,
^ <'f. K.S. i, 28;>. Tlic siitta is there entitied ‘ Forbearauee.'
^ Mdrisd. Coiiitj. at S. i, 2 explains a.s ‘ they who are free from
d)ikklm’
^ Sndhaininui) deat-iabhny.
* Corny. ‘ In that they do not give me cause to weep.’
134 The Salciyatmia Booh [text iv, 202
straightway he beheld himself freed from that fivefold bondage
and possessed of the five pleasures of the senses, and so endowed
had great delight. But, brethren, when Vepacitti, lord of the
Asuras, thought: ‘Righteous forsooth are the Asuras, un-
righteous are the Devas.^ Now go I to Asura Town,’ there-
upon he beheld himself bound with that fivefold bondage and
robbed of the five pleasures of the senses.
Thus subtle, brethren, is the bondage of Vepacitti, but
more subtle still the bondage of Mara. He v'ho hath conceits,
brethren, is Mara’s ’nondsman. He who hath no conceits- is
freed from the Evil One. ‘ I am,’ — that is a conceit. ‘ This
am I,’ — that is a conceit. ‘ I shall be,’ — that is a conceit.
‘ I shall not be,’ — that is a conceit. ‘ Embodied shall I
be,’ — that is a conceit. ‘ Disembodied shall I be,’ — that is
a conceit. ‘ I shall be conscious,’ — that is a conceit. ‘ Un-
conscious shall I be,’ — that is a conceit. ‘ Neither conscious
nor unconscious shall I be,’ — that is a conceit. A conceit,
brethren, is lust. A conceit is an imposthume, a barb. 'Where-
fore, brethren, ye must say: ‘With heart free from conceits
will we abide.’ Thus must ye train yourselves.
‘ I am,’ brethren, is something moved.® ‘ This am I,’
‘ I shall be,’ ‘ I shall not be,’ ‘ embodied,’ ‘ disembodied,’
‘ conscious, unconscious, neither conscious nor unconscious
shall I be,’ — these, brethren, are something moved. What
is moved is lust, an imposthume, a barb. AWierefore, brethren,
let your thought be: ‘ With heart immovable will we abide.’
Thus must ye train yourselves.
‘ I am,’ brethren, is something wavering. ‘ This am I ’
. . . and the other conceits are something wavering. Wdiat
wavers, brethren, is lust, an imposthume, a barb. A^dierefore
let your thought be: ‘ With heart unwavering will we abide.’
Thus must ye train yourselves.
* ('oimj. ‘Ill tliat they biinl me. like a jungle-Iio^' with fivefold
bouilago, and make me sit here.’
- Convj. TtinJt'l-JittJii-MAiiii. The first comeit liere refers to tanlia ;
the second to dllthi; the third to .wsvi/ir-dfWii foternalist view): the
fourth to Hcchcdu-diUhl (the aimihikitionist view).
■’ liijitdij.
XXXV, IV, 5, § 207 ] Kindred Sayings on Sense 135
‘ I am,’ brethren, is an obsession.^ " This am I ’ . . .
and the other conceits are obsessions. An obsession, brethren,
is lust, an imposthume, a barb. WTierefore, brethren, let your
thought be: ‘With heart unobsessed will we abide.’ Thus
must ye train yourselves.
‘ I am,’ brethren, is vain imagining.- ‘ This am I ’ . . .
and the other conceits are vain imaginings. Vain imaginings
are lust, an imposthume, a barb. Wherefore, brethren, let
your thought be : ‘ With heart that has slain conceit will we
abide.’ Thus, brethren, must ye train yourselves.
1 Papancitay . For papanca see Brethren, p. 343 n.
^ Cf.K.8.\,\% 11 . Mana-(jatay = mana-pamUi. Corny.
PART II [CHAPIEB XXXYI]
KliSDRED SAYINGS ABOl T FEELING
Book I
§ 1 (1). Conceutnition}
There are these three feelings, brethren. What three ?
Feeling that is pleasant, feeling that is painful, and feeling
that is neither pleasant nor painful. These, brethren, are the
three feelings.
Collecteil, ’ware, the mindful follower
Of the Awakened One well understands
Feelings, and how they come to be, and where
They cease, and what the way to feelings’ end.-
That brother who hath ended them, therefor
No longer hnngereth.''^ He is set free.
§ 2 (2). Fof 2^l€asuie.
There are these three feelings, brethren. . . .
Pleasure or pain or feeling that is neither,
The inner and the outer, all that's felt —
He knows it to be III. He sees the world
False, perishable.® He sees, by contact with it ,®
That it is transient, and frees himself.’’
1 tiainiidhi. - 'I’c.xt misprints Lhaya-g<i/n!ii(.>).
“ Xirrlt/llo = nitlanh(). ('miii/.
* M(j<ii-d]iamininj. ( iSii. v. 7i!8 (as here). 7.'>.S,\vlit‘re it is explained
as nai<<ina-dluuii)ii(t'i) (Par. ./o/.. .700, .709).
® ( wny. i>ahijjuim-.-ah]anu7j.
* Phu^.'a-phif^^a-rayaij pas-ay. Corny. iidHeua phusilm phusili-a 'ra
sanipassanto (plur^sa is gerund of phufali). Vayay — ante hhanyay
(Sn. A.).
’’ Evai/ lattha virajjat i. fsinh. MSS. of ( 'omy. read evay vattay virajjali (is
free from the round of rebirth). But Eu. Corny, has iaMa vijdnati =
dukklia-hhdvay viidnati.
13d
XXXVI, I, I, § 3] Kindred Sayings about FeeUng 137
§ 3 (3). By abandoning.
There are these three feelings, brethren. hat three i . . .
The lurking tendency^ to lust for pleasant feeling, brethren,
must be abandoned. The lurking tendency to repugnance
for painful feeling must be abandoned. The lurking tendency
to ignorance of feeling that is neither pleasant nor painful
must be abandoned.
IVhen in a brother that lurking tendency to lust for pleasant
feeling to repugnance for painful feeling, to ignorance of neutral
feeling is abandoned, this abandonment of tendency to lust in
a brother is called ‘ rightly seeing.’ He has cut oli craving,
broken the bond,^ by perfect comprehension of conceit he has
made an end of 111.
To feel (the touch of) pleasure, not to know
^Vhat feeling is, to see no refuge from it, — •
That is the lurking tendency to craving.
To feel (the touch of) pain, but not to know
WTiat feeling is, to see no refuge from it, —
That is the lurking tendency to shunning.
^Vhat neither pains nor pleases, as is taught
By the Great Sage,® — if one delights in that,
Not even thus is he from 111 released.
But when a brother, ardent (in his ta.sk).
Lets not his mind run riot,'* thereupon
That wise one every feeling understands.
He, understanding feelings, in this life
Is drug-immune and, when the bodj^ dies,
.A. saint, lore-perfect, pa.st our reckoning.®
1 Anufsajja.
2 Vir(Uta>/i. Voniy has the usual variant vdvuUayi For this .stock
phrase c/. infra, § o; .vliv. § 9.
^ Bhuri-panna. if. K.S. iii. 121 «.
* SamjMtja/imtij lut rliicati = na jnhati. Corny. ' abaiulons not com-
posure.’ At Sii. V, 156 Coiny. says na ritlahti/ Larofi.
® SaiihlMv nopeti (na upeti). Seeuotcto iii, 33. Coiny. wtysrullo
didtlio nmlho li paiinattiij na apeti.
138
The Salayatana Booh [text iv, 206
§ 4 (4). The bottomless fit}
The untaught mauyfolk, brethren, utters this saying:
‘ There is a bottomless pit in the mighty Ocean.’ But herein,
brethren, the untaught manyfolk utters this saying of what
is not, of what exists not, to wit: ‘ There is a bottomless pit
in the mighty Ocean.’
Now this word ‘ bottomless pit,’ brethren, is a term for
painful bodil}^ feeling. The untaught manyfolk, when touched
by painful bodily feeling, weeps and wails, cries aloud, knocks
the breast and comes by utter bewilderment. So, brethren,
it is said: ‘ The untaught manyfolk has not emerged from the
bottomless pit,^ does not reach solid ground.’
But the well-taught Ariyan disciple, brethren, w'hen touched
by painful bodily feeling, Aveeps not, wails not, cries not aloud,
knocks not the breast, comes not by utter bewilderment.
Thus, brethren, it is said: ‘The well-taught Ariyan disciple
has emerged from the bottomless pit, he reaches solid
ground.’®
He who cannot bear with patience pains that come upon him.
That rack the body, drain the life, cause trembling at their
touch:
A\Tio weeps and wails, bursts into tears, feeble and void of
strength,
From the abyss hath not come forth nor reached the solid
ground.
But he that beareth patiently the pains that come upon him.
That rack the body, drain the life, and feareth not their
touch.
He hath come forth from the abyss and reached the solid
ground.
* Pdluld. Corny, derives it tlius: pdla^fn alny iiariyatlo n' atthi (‘no
end of falling’). Sec Append, to Brethren, p. 418, where Mrs. Bhy.s
Davids say.s: ‘any circiiin.stancc in whith mie is carried off one’s feet,
lo.scs balance.’
^ Text has /intdleiw, loi piiliilr no.
* Cndhoh ca n ajjhinjd. t 'J. ti. i. 47.
xxxvi, I, I, § 5 ] Kindred Sayings about Feeling 139
§ 5 (o). B>j so regarding.
There are these three feelings, brethren. What three ?
Feelings that are pleasant, feelings that are painful, feelings
that are neither pleasant nor painful.
Pleasant feelings, brethren, should be regarded as 111. Pain-
ful feelings should be regarded as a barb. Keutral feelings
should be regarded as impermanence.
P.Tren a brother regards pleasant feelings as 111, painful
feelings as a barb, neutral feelings as impermanence, such an
one is called, brethren, ‘ rightly seeing.’ He has cut off craving,
broken the bond, by perfect comprehension of conceit he has
made an end of 111.
mo sees that pleasure is an 111 and pain a piercing barb.
Who sees the state of neutral feeling is impermanent.
That brother rightly sees indeed and feelings understands.
He, understanding feelings, in this life is drug-immune:
When body dies, — a saint, lore-perfect, past our reckoning.
§ 6 (6). By the barb.
‘ The untaught nianyfolk, brethren, feels feeling tliat is
pleasant, feeling that is painful and feeling that is neutral.
The well-taught Ariyan disciple, brethren, feels the same
three feelings.
Now herein, brethren, what is the distinction, what is the
specific feature,^ what is the difference between the well-
taught Ariyan disciple and the untaught manyfolk V
‘ For us, lord, things are rooted in the Exalted One. . . .’
‘ The untaught manyfolk, brethren, being touched by feeling
that is painful, weeps and wails, cries aloud, knocks the breast,
falls into utter bewilderment. For he feels a twofold feeling,
bodily and mental.
Suppose, brethren, they pierce a man with a barb, then with
a second barb. Just so, brethren, that man feels the pain of
two barbs. Thu.s doe.s the untaught manyfolk weep and
wail . . . for he feels a twofold jjaiii. bodily and mental.
^ CJ. K.S. iii, .tS fur (alhq>p~il/o-<o and the usual phrase tliat follows.
140
The Saldyatana Book [text iv, 208
Touched by that painful feeling he feels repugnance for it
Feeling that repugnance for the painful feeling, the lurking
tendency to repugnance fastens on him. Touched by the
painful feeling, he delights in pleasant feeling. Why so ?
The untaught manyfolk, brethren, knows of no refuge from
painful feeling save sensual pleasure. Delighting in that
sensual pleasure, the lurking tendency to sensual pleasure
fastens on him. He underfstands not, as it really is, the
arising and the destruction of feelings, nor the satisfaction,
the misery, the way of escape from feelings. As he under-
stands them not, the lurking tendency to ignorance of neutral
feeling fastens on him. If he feels feeling that is pleasant, he
feels it as one in bondage.^ If he feels feeling that is painful,
he feels it as one in bondage. If he feels feeling that is
neutral, he feels it as one in bondage. This untaught many-
folk, brethren, is called “ in bondage to birth, death, sorrow
and grief, woe, lamentation and despair. He is in bondage
to 111.” So I declare.
But, brethren, the well-taught Ariyan disciple, when
touched by painful feeling, weeps not, wails not, cries not
aloud, knocks not the breast, falls not into utter bewilderment.
He feels but one feeling, the bodily, not the mental.
Suppose, brethren, they pierce a man with a barb, but do
not pierce him with a second barb. Thus that man feels but
the pain caused by the one barb. Ev^en so, brethren, the
well-taught Ariyan disciple, when touched by painful feeling,
weeps not, wails not, cries not aloud, knocks not the breast,
falls not into utter bewilderment. He feels but one feeling,
bodily jjain, not mental.
Moreover, he has no repugriance for painful feeling. As
he has no repugnance for it, the lurking tendency to re-
pugnance for painful feeling fastens not on him. He,
when touched by painful feeling, delights not in sensual
pleasure. MTiy so ? Because, brethren, the well-taught
Ariyan disciple knows of a refuge from jJainful feeling apart
from sensual ease. As he delights not in sensual ease, the
Suijijulla.
XXXVI, I, I, § 6 ] Kindred Sayings about Feeling 141
lurking tendency to sensual ease fastens not on him. As he
understands, as they really are, hot h the arising and the destruc-
tion of these feelings, the satisfaction, the misery of them,
the way of escape therefrom, the lurking tendency to ignorance
of neutral feeling fastens not on him. If he feels a feeling
that is pleasant, he feels it as one freed from bondage. If he
feels a feeling that is painful, he feels it as one that is freed from
bondage. If he feels a neutral feeling, he feels it as one that
is freed from bondage. This well-taught Ariyan disciple,
brethren, is called “ freed from the bondage of birth, old age,^
from sorrow and grief, from woe, lamentation and despair,
freed from the bondage of 111.” So I declare.
Such, brethren, is the distinction, the specific feature, the
difference between the well-taught Ariyan disciple and the
untaught manyfolk.
Not swayed by feelings is the sage. Nor ease
Nor pain afiecteth him of knowledge wide.
Betwixt the wise man and the worldly one
Vast is the difference in goodliness.
A searcher of the Norm,^ of knowledge wide,
Vlio rightly views this world and that beyond.
Is not heart-harassed by things desired ;
By undesired things he is not repelled.
By his disinclination and dislike
They’re blown away, departed, are no more.
Knowing the stainless path and sorrowless.
He rightly knows, becoming he ’s o’erpassed.’ ®
^ Janl. omitted in the former paragraph.
- SdiilJtatd-dhdnimav.fa. ('f. K.S. ii, 30; Sii.'iO: —
Ane/amiigo sidavd satimd
Sahkliata dhammo iiiyalo padhd navd
where Corny, expl. = pariTniritn-dhammo’ : Si>. 1038. Coiiiy. ‘ a name
for the arahant.’
^ Bhavassa •pamrjii.
142
The Salayatana Book [text iv, 210
§ 7 (7). Sickitesa (i).
Once the Exalted One was staying near Vesali, in Great
Grove, at the Hall of the Peaked Gable.
Then the Exalted One at eventide rising from his solitude
went to visit the sick-ward, and on reaching it sat down on a
seat made ready. So seated the Exalted One addressed the
brethren, saying; —
‘ Brethren, a brother should meet his end^ collected and
composed. This is our instruction to you. And how, brethren,
is one collected ?
Herein, brethren, a brother dwells, as regards body, con-
templating body as transient, ^ ardent, composed and thought-
ful, by having put away® in this world the dejection arising
from craving. Thus, brethren, is a brother collected.
And how, brethren, is a brother composed ?
Herein, brethren, in his going forth and in his returning
a brother acts composedly. In looking in front and looking
behind, he acts composedly. In bending or relaxing (his
limbs) he acts composedly. In wearing his robe and bearing
outer robe and bowl, in eating, drinking, chewing, and tasting
he acts composedly. In easing himself, in going, standing,
sitting, sleeping, waking, in .speaking and keeping silence
he acts composedly. Thus, brethren, is a brother com-
posed.
Brethren, a brother should meet his end collected and
composed. This is our instruction to you.
Now, brethren, as that brother dwells collected, composed,
earnest, ardent, strenuous, there arises in him feeling that is
pleasant, and he thus understands: “ There is arisen in me
this pleasant feeling. Now that is owing to something, not
without cause. Owing to what ? Owing to this same body.
Now this body is impermanent, compounded, arisen owing to
something. It is owing to this impermanent body, which
^ Ktilaij againeyya,\it. ‘reach his time.’
^ Kaye kdyanupassl. Corny, nirodhny anupa-smnlo.
^ Vineyya. I take this as gerund of lineli But it may bo the
potential mood. Cf. 6'm. 590; AhW.- 577,
XXXVI, I, I, § 7 ] Kindred Sayings about Feeling 143
has so arisen, that pleasant feeling has arisen as a conse-
quence, and how can that he permanent V’
Thus he dwells contemplating impermanence in body and
pleasant feeling, he dwells contemplating their transience,
their waning, their ceasing, the giving of them up. As he
thus dwells contemplating impermanence in body and
pleasant feeling, contemplating their transience . . . the
lurking tendency to lust for body and pleasant feeling is
abandoned.
So also as regards painful feeling . . . the lurking tendency
to repugnance for body and painful feeling is abandoned.
So also as regards neutral feeling . . . the lurking tendency
to ignorance of body and neutral feeling is abandoned.
If he feels a pleasant feeling he understands; “That is
impermanent, I do not cling to it.^ It has no lure for me.”
If he feels a painful feeling he understands likewise. So also
if he feels a neutral feeling.
If he feels a pleasant feeling, he feels it as one released from
bondage to it.
So also, if he feels a painful feeling and a neutral feeling,
he feels it as one released from bondage to it.
AVlien he feels a feeling that his bodily endurance has
reached its limit, he knows that he so feels. AYhen he feels
a feeling that life has reached its limit, he knows that he so
feels. He understands: When body breaks up, after life is
used up, all my experiences in this world will lose their lure
and grow cold.
Just as, brethren, because of oil and because of a wick a
lamp keeps burning, but, when oil and wick are used up, the
lamp would go out because it is not fed. Even so, brethren,
a brother, when he feels a feeling that his bodily endurance
has reached its limit, that his life has reached its limit, when
he feels a feeling that, when body breaks up, after life is used
up, all his experience in this world will lose its lure and grow
cold, — he knows that he so feels.’
I Cf. K.S. ii, 57, and for the parable following (shortened here).
p. 68.
144
The Salayafana Book [text iv, 213
§ 8 (8). Sickness (ii).
{The same ns the pfeoioii.s 'town to ‘ there has arisen in me this
pleasant feeling.')
‘ . Now that feeling is owing to something, not without
cause. It is owing to this contact. Now this contact is
impermanent, compounded, arhen owing to something. Owing
to this impermanent contact wliich has so arisen, this pleasant
feeling has arisen: “How can that be permanent ?” Thus
he dwells contemplating the impermanence in contact and
pleasant feeling, contemplating their transience, their waning,
their ceasing, the giving of them up. Thus as he dwells con-
templating their impermanence . . . the lurking tendency
to lust for contact and pleasant feeling is abandoned in him.
So also as regards contact and painful feeling . . . contact
and neutral feeling (u-s in the previons section) . . . he knows
that he so feels.’
§ 9 (9). Impermanent.
‘ There are these three feelings, brethren, impermanent,
compounded, arising owing to something, perishable by nature,
changeable by nature, of a nature to fade away, of a nature to
cease. What three \ Feeling that is plea.sant, feeling that is
painful, and neutral feeling. These are the three.’
§ 10 (10). Rooted in contact.
‘There are these three feelings, brethren, born of contact,
rooted in contact, related to contact,^ conditioned by contact.
A\Tiat three ? Feeling that is pleasant, feeling that is painful,
and neutral feeling.
Owing to contact that is to be experienced as pleasant,-
brethren, arises pleasant feeling. By the ceasing of that
cnitact to be experienced as plea.sant, that pleasant feeling, — •
arisen owing to that appropriate^ contact to be experienced as
pleasant, — ceases, is quenched.
Pliassa-nidniia. t'f. K.iS. ii, 07 for the .section.
“ Sakha- vedaniyaij Vomy. sakha-vedamoja paccaya-hliuiaij.
^ Tajjai) —sardixiij. Cf. Bmldh. Psych. Ethics, 6 n.
XXXVI, II, 2, § i] Kindred Sayings aboid Feeling 145
Owing to contact that is to be experienced as painful,
bretiiren, arises painful feeling. B\' the ceasing of that contact
to be experienced as painful, that painful feeling arisen owing
to appropriate contact, to be experienced as jiainful, ceases
and is quenched.
So also as regards contact to be experienced as neutral. , . .
Just as, brethren, from the putting together and rubbing
together of two sticks warmth is born,^ heat is produced: as
from the changing and parting of those two sticks the warmth
so born ceases and is quenched, — just so, brethren, these three
feelings born of contact, rooted in contact, related to contact,
conditioned by contact, owing to appropriate contact so
born,— those feelings so born come to cease.’
2. The Chapter ox Solitude
§ 11 (1). Given to solitude.
Then a certain brother went to visit the Exalted One, and
on coming to him saluted him and sat down at one side. So
seated that brother said to the Exalted One : —
‘ Here, lord, as I was meditating alone this reflection arose
in me : Three feelings have been spoken of by the Exalted One :
pleasant feeling, painful feeling and neutral feeling : these three.
Now the Exalted One has said: “ 'Whatsoever is experienced,
that is joined with 111.”" Pray, lord, concerning what was
this saying uttered: “ IVliat.soever is experienced, that is
joined with III ” V
‘ Well said, brother ! Well said, brother ! These three
feelings were named by me, and I said also, “ 'Whatsoever is
experienced, that is joined with 111.”
Now, brother, this saying of mine was uttered concerning
the impermanence of compounded things. This saying of
mine, “ 'WTiatsoever is experienced, that is joined with 111,”
1 Cf. Jlil. Pan., 6; Buddh. Psych.. 45: S. v, 212.
2 Reading with MSS. of Corny, tay diiWui-sannissitay which I follow
in preference to reading of onr text lay ditkkhasmiy. Corny, expl.
‘ all of that is 111.’
IV
10
146 The Saldyatana Book [text iv, 217
was littered concerning the perishable, transient nature of
compounded tilings, of their nature to fade away and to cease.
Xow, brother, I have seen that the ceasing of the activities
is gradual. \Mien one has attained the first trance, speech
has ceased. A^Tien one has attained the second trance, thought
initial and sustained has ceased. \^Tien one has attained
the third trance, zest has ceased. ^\dien one has attained the
fourth trance, inbreathing and outbreathing have ceased.
WTien one has attained the realm of infinite space, perception
of objects has ceased. When one has attained the realm of
infinite consciousness, perception of the realm of infinite space
has ceased. When one has attained the realm of nothingness,
the perception of the realm of infinite consciousness has ceased.
When one has attained the realm of neithcr-perception-nor-
non-perception, the perception of the realm of nothingness
has ceased. Both perception and feeling have ceased when
one has attained the cessation of perception and feeling. For
the brother who has destroyed the asavas, lust is extinguished,
hatred is extinguished, illusion is extinguished.
Again, brother, I have seen that the mastery of the activities
is gradual.^ ^Mien one has attained the first trance, speech
is mastered . . . illusion is mastered (as fw^^eprenoMS section).
There are these six calmings, brother. ^^Tien one has
attained the first trance, speech is calmed down. In the
second, thought initial and sustained^ is calmed down. In
the third, zest. In the fourth, inbreathing and outbreathing.
In the trance where perception and feeling have ceased,® per-
ception and feeling are calmed doivn. For the brother who
has destroyed the asavas, lust, hatred and illusion are calmed
down.’
§ 12 (2). The sky (i).
Just as, brethren, divers winds blow in the sky, — some winds
blow from the east, some from the west, some from the north,
* Anupublay. For this pas.sagc see Pts. of C'ontr., 122.
2 Viiakka-vicara. Cf. Bnddh. Psych. Etlu, 10 n.
2 Sahna-vedayila-nirodlMT], i.e. has attained trance in the subjective
world. Corny, has cattdro arupa gahiid honli.
XXXVI, II, 2 , § 14 ] Kindred Sayings about Feeling 147
some from tlie south, — winds dusty, winds dustless, cool
winds and hot winds, winds soft and boisterous, — even so in
this body arise divers feelings, — ^feelings pleasant, feelings
painful, also neutral feelings.
As many divers winds blow through the sky, —
From east and west and north and south they blow.
Winds dusty, dustless, cool and hot as well.
Winds boisterous aud low, of many kinds, —
So in this body many a feeling rises,
Pleasant and painful, feeling that is neither.
A brother who is ardent, self-possessed.
And from the substrate free,^ well understands
In his awareness feelings of all kinds.
He, understanding feelings, in this life
Is drug-immune aud, when the body dies,
A saint, lore-perfect, past our reckoning.^
§ 13 (3). The sky (ii).
{The same as the above, without thegalhas).
§ 14 (4). The guest-house.^
Suppose, brethren, a guest-house. Thither come from the
eastern quarter folk who take up their residence therein.
From the western, northern aud southern quarter they come
and dwell therein, noblemen and brahmins, commoners and
serfs.^ Even so, brethren, in this body divers feelings arise,
feelings pleasant, feelings painful, feelings neutral.
Pleasant feelings arise that are carnal.^ Painful feelings
arise that are carnal. Neutral feelings arise that are carnal.
Likewise arise feelings pleasant, painful and neutral that are
free from a carnal taint.
^ Nirupadhi. ' Cf. xxxvi, § 3.
^ Agantuk’ aycini. t/. (S', v, 51. * Vessd and suJdd.
® Sdmisa, lit. ‘ with a fleshy bait.’ Kdma-nUsitd, ‘ such as may arise
in the first trance. The mental feelings are experienced in the fourth
trance.’ Cotn>j. Cf. M. iii, 217-10; 4/..I. 270; Vibh.V. 26S.
148
The Salayatana Booh [text iv, 219
§ 15 ( 5 ). Pmperh/ (i).
Then the venerable Auanda Ciiuie to the Exalted One. . . .
Seated at one side the venerable Ananda .said to the Exalted
One: — •
‘ Pray, lord, what are the feelings ? A^^lat is the arising of
feelings, what is the ceasing of feelings, what the way leading
to the ceasing of feelings 1 Mliat is the satisfaction, the
misery, of feeling, what is the refuge from feeling ? ’
‘ There are these three feelings, Ananda: pleasant, painful
and neutral feelings. These, Ananda, are called feeling. By
the arising of contact comes the arising of feelings. By the
ceasing of contact comes the cea.sing of feelings. This Ariyan
Eightfold Path is the way leading to the ceasing of feelings,
namely: right belief and the rest . . . right contemplation.
That pleasure, that mental ease which arises owing to feeling, —
that is called “ the satisfaction of feeling.” As to the feelings
which are impermanent, painfrd, changeable by nature, — these
are called the misery of feeling.” That restraint of desire
and lust for feeling, that abandoning of desire and lust for
feeling, — that is the refuge from feeling.
Moreover, Ananda, I have seen the ceasing of the activities
to be gradual.- 'When one has attained the first trance, speech
has cea.sed. . . . MTien one has attained the cessation of
perception and feeling, perception and feeling have ceased.
In the brother who has destroyed the asavas, lust has ceased,
hatred has ceased, illusion has ceased.
Moreover, Ananda, I have seen that the mastery of the
activities is gradual. "Blien one has attained the first trance,
speech is mastered . . . illusion is mastered.
Moreover, Ananda, I have seen that the calming of the
activities is gradual. Mdien one has attained the first trance,
speech is calmed . . . illusion is calmed.’
^ Saiildl'ffij, ‘what ]»el(>ng.s to ono ' (hlonrusi).
“ Ani(]n>h}ut. ('f. M/ijtrft § 11 .
XXXVI, II, 2 , § ig] Kiiidnil Sayings about Feehiuj 149
§ 16 (6). Property (ii).
Then the venerable Ananda came to see the Exalted One. . .
A.s he sat at one side, the Exalted One said to the venerable
Ananda : —
‘ 4\Tiat, Ananda, is feeling ? IVhat is the ceasing of feeling ?
What is the way leading to the ceasing of feeling ? What is
the satisfaction, the misery of feeling, what is the refuge from
feeling V
‘ For us, lord, things have the Exalted One for their root,
their guide, their resort. Well for us, lord, if the meaning of
this saying were to occur to the Exalted One. Hearing the
Exalted One the bretliren will bear it in mind.’
‘ Then listen, Ananda. Apply your mind closely and I will
speak.’
‘ Even so, lord,’ replied the venerable Ananda. . . . The
Exalted One said : —
‘ There are these three feelings, Ananda . . .’(«*■ § 15).
§ 17 (7). Eightfold (i).
{The same as § 15. 'Eightfold’ means, ceasing, mastering and
the six calmings there described.)
§ 18 (8) Eightfold (ii).
Then a number of brethren came to the Exalted One. . . .
As they^ sat at one side, the Exalted One said to those
brethren : —
‘ AVhat, brethren, is feeling I {all as in § 16).
§ 19 (9). Ficetoolsx
Xow Fivetools, the carpenter, came to visit the venerable
Udayi,® and on coming to him, saluted him and sat down at
1 All MS8. have iiisinno, whieli slioukl read nisiiine.
- Paiicah' amjd: According to I'ojh//. tlie live ««;/'(«! cou.stituting the
tools of a carpenter are (adze), niltu'utann (chisel), danda
(measuring-stick), iniKjijiini (gavel), kCita-sutla (blackened thread):
tVe.dern carpenters use a chalked thread. Cj. Mil. P.. -113; .T.P.T.S.,
1884, 70-8: also /ei/i, a hollow r-eed. (Ceylon carpenters use a bambu
joint for holding nails, etc,, and small tools.)
^ Cf. supm, ^ IS'.y. J/. i, 396, 447. Here Cow^. calls him pa/a/du Z/it/a.
150 The Sulciyatana Booh [text iv, 223
one side. So seated Fivetools, the carpenter, said to the
venerable Udayi —
‘ Pray, master P'dayi, how many feelings are spoken of by
the Exalted One V
‘ Three feelings, carpenter, are spoken of by the Exalted
One, — pleasant feeling, painful feeling and feeling that is
neither pleasant nor painful. These are the three.’
At these words Fivetools, the carpenter, said to the venerable
Udayi : —
‘ Not three feelings were spoken of by the Exalted One,
master Udayi. There are two feelings, — pleasant and painful
feeling. As to this neutral feeling, it was spoken of by the
Exalted One as belonging to pure and perfect bliss.
Then a second time the venerable Udayi said to the carpenter
Fivetools ; —
‘ Not two feelings, carpenter, were spoken of by the E.xalted
One. Three feelings were spoken of by the Exalted One, —
pleasant, painful and neutral feelings. These are the three
so spoken of.’
Then a second time also Fivetools, the carpenter, said to the
venerable Udayi : —
‘ No, master Udayi. ' There are two feelings so spoken of. . . ‘
Then a third time the venerable Udayi asserted and the
carpenter Fivetools denied that there were three feelings.
So neither could convince the other.
Now the venerable Ananda overheard the talk between the
venerable Udayi and Fivetools, the carpenter. Thereupon
the venerable Ananda went to the Exalted One. . . . Seated
at one side he repeated in full to the Exalted One the talk
between the venerable Udayi anil Fivetools, the carpenter, so
far as it went. Then the E.xalted One said; — ■
‘ Though it was true, Ananda, Fivetools the carpenter did
not agree vdtli the explanation of the brother Udayi, nor would
the latter agree with the explanation of the former, though it
was true.
^ hifni, xliii, § 24, iSanlitt). ( om;/. ' tSrl pi ndnC utthena panlf
cttlieiia ra ■•suhhan li i-iilki uirodho.' T’or panlla see JJuddh. Psych. Eth.,
2 ()() 11.
XXXVI, II, 2 , § iq] Kindred Sayings about Feeling 151
There are two feelings, Ananda, in my way of explaining.
There are also three feelings, Ananda, in my way of explaining.
There are also five, six, eighteen, thirty-six, there are one
hundred and eight^ feelings in my way of explaining, Ananda.
Such is the exposition of the Norm taught by me, Ananda.
Though I have thus expounded my method of teaching the
Norm, Ananda, of those who will not approve of, will not agree
with, each other’s exposition of it, however vrell said and
spoken, — of such you may expect this. They will dwell
quarrelsome, wrangling, disputatious, wounding each other
with the weapons of the tongue.^
Now such is the method of the Norm, as expounded by me.
When I have so expounded it, those v/ho approve of, agree
with, each other’s e.xposition of it, being well said and spoken, —
of such you may expect this; they will dwell in harmony,
courteous, without quarrelling, like milk and water mixed,
looking on one another with the eye of affection.
There are these five sensual elements, Ananda. What five ?
Objects cognizable by the eye, desirable, pleasant, delightful
and dear, passion-fraught, inciting to lust. . . . There are
objects cognizable by ear, nose, tongue. . . . There are
objects cognizable by body, tangible, de.sirable, pleasant,
delightful and dear, passion-fraught, inciting to lust. . . .
These, Ananda, are the five sensual elements. That pleasure,
that happiness that arises owing to the five sensual elements, —
that, Ananda, is called “ sensual pleasure.”
Now, Ananda, there may be some who aver: “ This is the
supreme pleasure and happiness that beings experience.”
But of that view of theirs I do not allow. A\Tiy not ? There
is, Ananda, another pleasure, still more excellent and exquisite
than this. And what is that ?
Herein, Anaiifla, a brother, aloof from sensuality, aloof from
evil conditions, enters on the first trance, which is accom-
panied by thought directed and sustained, which is born of
solitude, easeful and zestful, and abides therein. This,
1 Tlio numboi- oi the khandhas (thirty-six iu a tiireofokl way).
2 CJ. Uddn., 67.
152
The Salayatana Book [text iv, 226
Auanda, is anotiier pleasure still more excellent and exquisite
than that one.
There may be some, Ananda, who aver ; This is the supremo
pleasure and happiness that beings can experience.” But of
that I do not allow. And why not ? There is yet another
pleasure more excellent, more exquisite than this (of the first
trance). And what is it 1 Herein, Ananda, a brother, by the
calming down of thought directed and sustained, enters on the
inward calm, that single-mindetlness of will, apart from thought
directed and sustained, born of mental balance, zestful and full
of ease, which is the second trance. This, Ananda, is a
pleasure still more excellent, still more exquisite than that
other.
Again, Ananda, there may be those who aver; “ This (of the
second trance) is the supreme pleasure and happiness that
beings can experience.” But that d do not allow. Why not ?
There is yet another pleasure. . . . What is that ?
Herein, Ananda, a brother, by the fading out of zest becomes
balanced and remains mindfid and composed, anti experiences
with the body the happiness of which the Ariyans aver; “ The
balanced thoughtful man dwells happily.” Then he enters
on the third trance and abides therein. Aow this, Ananda,
is a pleasure still more excellent, still more exquisite (than the
previous one).
Again, Ananda, there may be .some who aver: This (of
the third trance) is the supreme pleasure and happiness that
beings can experience. " But this also I do not allow. A\liy
not ! Because there is yet another pleasure. . . . What is
that ?
Herein, Ananda, a brother, rejecting jdeasure and jjain, by
the coming to an end of the joy and sorrow which he had
before, enters on and abides in the fourth trance, which is free
of pain and free of pleasure, but is a state of perfect purity
of balance and equanimity. This, Ananda, is a pleasure still
more excellent, still more exqui.site than that other.
Again, Ananda, there may be some who aver. . . . But
there is yet another pleasure. . . . What is that ? Herein,
Ananda, a brother, passing utterly beyond the perception of
xxxvi, II, 2 , § 19 ] Kiudred Sayings about Feeling 153
objects, by the coming to an end of perception of resistance,^
by not attending to perception of diversity, with the idea
of “ infinite- is space,” attains and abides in the realm of the
inhnity of space. This, Ananda, is a pleasure still more
excellent, still more exquisite (than that other).
Again, Ananda, there may be those who aver; “ This is the
supreme pleasure. . . . ’ But there is yet another pleasure. . . .
A\Tiat is that ?
Herein, Ananda, a brother, passing utterly beyond the
realm of infinite space, with the idea of “ infinite is conscious-
ness,” attains and abides in the realm of infinite consciousness.
This, Ananda, is a pleasure still more excellent, still more
exquisite (than that other).
Again, Ananda, there may be some who aver: “This is
the supreme pleasure. ...” But there is yet another
pleasure. . . . AATiat is that 1
Herein, Ananda, a brother, passing utterly beyond the realm
of infinite consciousness, with the idea: “ There is nothing at
all,” attains and abides in the realm of nothingness. This,
Ananda, is a pleasure yet more excellent, yet more exquisite
(than that other).
Again, Ananda, there may be some who aver: "This is
the supreme pleasure. . . .” But there is yet another
pleasure. . . . A\'hat is that ?
Herein, Ananda, a brother, passing utterly beyond the realm
of nothingness, attains and abides in the realm which neither
is nor is not perception. This, Ananda, is a pleasure. . . .
But, Ananda, if some should aver: “ This is the supreme
pleasure and happiness that beings can experience, ’ 1 do not
allow of that. AVhy not I Because, Ananda, there is yet a
^ Piitiyha (liere in its psychological .sense) The re.sistance
offered to oiitwaril-going consciousness, hy which one hecoines aware of
something.
- Text has (UKtUd in this and the ne.xt para., following the Sinha-
lese MSS. But It! and U are so similar in Smhale.si' script that they are
often indistinguishable. Burmese MSS. read uikuiIii. and Coinij. doe.s
not notice the passage, so I translate according to atKiuta, always used
in this stock formula.
154 The Saldyatana Book [text iv, 228
pleasure more excellent, still more exquisite than that one.
What is that ?
Herein, Ananda, a brother, passing utterly beyond the realm
which neither is nor is not perception, attains and abides in
(a state which is) the cessation of perception and feeling.^
This, Ananda, is a pleasure still more excellent, still more
exquisite (than that other).
But, Ananda, there is a possibility that the Wanderers who
hold other views might aver: “Gotama the recluse spoke of
the cessation of perception and feeling, and proclaims that
as pleasure. ^Vhat is the meaning of this and how is this ?”
The Wanderers who hold other views, Ananda, should be
replied to thus: “Friends, the Exalted One did not proclaim
that as pleasure in connection with just pleasant feeling: but
wheresoever, friends, pleasure is obtained, the Exalted One
proclaims just that pleasure, howsoever and of whatsoever
nature, as pleasure.”
§ 20 (10). By a brother.
There are two feelings, brethren, in niy way of explaining.
There are also three feelings, five, six, eighteen, thirty-six,
there are one hundred and eight feelings in my way of
explaining. Such, brethren, is my way of explaining the
Norm. {The rest is as in the last section).
3. The Methou of the Hundred and Eight®
§ 21 (1). Sivaka.
Once the Exalted One was staying near Rajagaha, in the
Bamboo Grove, at the Squirrels’ Feeding-ground.
Now on that occasion the AVanderer Sivaka of the Toji-knot'*
paid a visit to the Exalted One. On coming to him he greeted
him in friendly wise, and after the exchange of greetings and
^ Sahiid-vednyita-nirodhi, <,'J. liuddh. Psych., 119.
^ See end of J 22.
'' Moliya, having his hair tied in a mdi. Cf. K.S. ii, 9 «. He may
have been a pliysieian. Cf. A. iii, 3.56; Thaj. 14.
XXXVI, II, 3 > § 2 i] Kindred Sayings About Feeling 155
courtesies, sat down at one side. So seated, the Wanderer
Sivaka of the Top-knot said to the Exalted One: —
‘ There are some recluses and brahmins, master Gotama,
who say thus, who hold this view; IMiatsoever pleasure or
pain or mental state a human being experiences, all that is
due to a previous act. iSiow what says master Gotama about
this V
‘ Now, Sivaka, in this connection there are some suft’erings
originating from bile.^ You ought to know by experience,^
Sivaka, that this is so. And this fact, that sufferings originate
from bile, is generally acknowledged by the world as true.
Now, Sivaka, those recluses and brahmins who say thus, who
hold this view: That whatsoever pleasure or pain or mental
state a human being experiences, all that is due to a previous
act, both in what is known by personal experience and in what
is generally acknowledged by the world as true, — in both they
go too far. Wherefore I declare those recluses and brahmins
to be in the wrong.
Also, Sivaka, in this connexion, there are some sufierings
originating from phlegm, from wind, from the union of bodily
humours,^ from changes of the seasons, from stress of untoward
happenings,^ from sudden attacks from without,® also from
ripeness of one’s karma, Sivaka, — as you ought to know by
experience. And this fact, Sivaka, that sufierings originate
from ripeness of one’s karma, is generally acknowledged by
the world as true. Now, Sivaka, the recluses and brahmins
who say thus, who hold this view: “ Whatsoe\'er pleasure or
I Cf. Mil. Pahh., 134, and S.B.E. xxxv, p. 191, where NSgaseiia is
questioned on the sinlessness of the Buddlia by King Milinda, and
quotes this autla. See infra, p. 161 n. A. ii, 87. - SCimaij.
^ MSS. of Corny, agree in reading i,aiinipdldni for text's saiinipdti-
Icdni. Cf. the additional note on p. 161.
^ V isama-purihCirajdai, ejj. ‘as when one goes cut hastily at night
and is bitten by a snake.’ Corny. In the pas.sage quoted above, Mil. P.,
134, Prof. Rhys Davids trails, ‘avoiding of dissiinilaritie.s.’ Corny, at
A. ii, 87, ‘ by sitting or standing too long ’ (any excess).
® Opakkamikdni.e.tj. ‘ arrested as a robber or adulterer.’ Corny. M.P.
gives as example the wounding of the Buddlia’s foot by a splinter of
rock. The woid means ‘elianee external happenings.’
156
The Salayatuna Booh [text iv, 231
pain or mental state a human being experiences, all that is
due to a previous act,” herein they go beyond personal ex-
perience and what is generally acknowledged by the world.
AVherefore do I declare those recluses and brahmins to be in
the wrong.’
At these words the AVanderer SIvaka of the Top-knot said to
the Exalted One : —
‘ Excellent, master Gotama! . . . Let the master Gotama
accept me from this day forth, so long as life shall last, as a
follower who ha.s taken refuge in him.’
AA'ith bile, phlegm, wind, the union
Of humours, season.s' changes and the stress
Of circumstance and awkward happenings,
The ripeness of one’s karma makes the eighth.
§ 22 (2). One hundred and eight.
I will teach you an exposition of the Norm, brethren, accord-
ing to the method of the one hundred and eight. And what,
brethren, is that exposition of the Norm '?
There are two feelings, brethren, in my way of expounding.
There are also three, five, six, eighteen, thirty-six, and one
hundred and eight feelings.
And what, brethren, are the tuo feelings i They are bodily
and mental feeling.s. These, brethren, are called ' the two
feelings.'
And what, brethren, are the three feelings 1 They are
pleasant, painful and neutral feelings.
And what, brethren, are the five feelings ? They are the
controlling powers^ of pleasure, pain, joy, grief and indiffer-
ence. . . .
And what, brethren, are the six feelings 1 They are the
feeling born of eye-contact, ear-contact, nose-, tongue-, body-
and mind-contact. . . .
And what, brethren, are the eighteen feelings ? They are
the six ways of giving attention- to joy, grief and indif-
ference. . . .
- Vparicara.
^ Indriyaiti.
XXXVI, II, 3 , § 23 ] Ki'inJreA Sayings about Feeling 157
And what, brethren, are the thirty-six feelings ? The}" are
the six forms of joy concerned with the worldly life, the six
forms of joy concerned with giving npd they are the six forms
of grief concerned with the worldly life and six forms of grief
concerned ^yith giving up : there are six forms of indifference
concerned with the worldly life and six forms of indifference
concerned with giving up. These, brethren, are called ‘ the
thirty-six feelings.’
And what, brethren, are the one hundred and eight feelings ?
There are thirty -six feelings of the past, thirty-six of the
future, and thirty-six feelings of the present time. These,
brethren, are the one hundred and eight feelings, and this is
the method of expounding the Norm according to the one
hundred and eight.
§ 23 (3). The brother.
Then a certain brother came to the Exalted One. . . .
Seated at one side that brother said this : —
‘ llTiat, lord, are the feelings, what the arising of feelings,
and what is the way leading to the arising of feelings ? IVhat
is the ceasing of feelings, what is the way leading to their
ceasing, what is the satisfaction, the misery of feelings, what is
the way of escape from feelings V
‘ There are these three feelings, brother : pleasant, painful
and neutral feelings. These, brother, are called “ the three
feelings.” From the arising of contact comes the arising of
feelings. Craving is the way leading to the arising of feelings.
By the ceasing of contact comes the ceasing of feeling. This
Ariyan Eightfold Path, to wit; right view . . . and right
contemplation, is the way leading to the ceasing of feelings.
The pleasure and happiness which arise owing to feeling, —
that is the satisfaction in feeling. The misery of feeling is the
impermanence, the pain, the unsubstantial nature of feeling.
The abolishing of desire and lust, the abandoning of desire and
lust, — that is the escape from feelings.’
* Nell Jiamma.
158
The Salayatana Booh [text iv, 233
§ 24 ( 4 ). Knowledge of the past.
Formerly, brethren, before my enlightenment, when I was
not yet fully enlightened, but a Bodhi8at,this thought occurred
to me : BTiat now are feelings ? What is the arising of feel-
ings ? What is the ceasing of feelings, what the way leading
to the ceasing of feelings ? WTiat is the satisfaction, what is
the misery of feelings ? What is the way of escape from
feelings ?
Then, brethren, I thought thus : There are these three feel-
ings ... (as in the previous section). ... At the thought,
brethren, ‘This is feeling,’ — in things not heard of before^
there arose in me vision, there arose in me knowledge, insight
arose, wisdom arose, light arose.
At the thought: ‘ This is the arising of feeling,’ brethren,
in things not heard of before . . . light arose.
At the thought : ‘ This is the way leading to the arising of
feeling,’ brethren, . . . light arose.
At the thought: ‘This is the ceasing of feeling, ’brethren, . . .
light arose.
At the thought : ‘ This is the way leading to the ceasing of
feeling. . . .’ At the thought: ‘ This is the satisfaction, the
misery of feeling, this is the escape from feeling,’ brethren, in
things not heard of before there arose in me vision, knowledge
arose, insight arose, wi.sdom aro.se, light arose.
§ 25 ( 5 ). By a brother.
Then a number of Ijrethren came to sec the Exalted One . . .
and asked: ‘ What, lord, is feeling V {repealed as in § 23).
§ 20 (0). Recluses and brahmins (i).
There are these three feelings, brethren. What three ?
Pleasant feeling, painful feeling, neutral feeling.
BTiatsoever recluses or brahmins understand not as they
really are the arising, the destruction, the satisfaction and
misery of, the escape from, the.se three feelings, [those recluses
^ Piibbe ananassatesa dhammesu.
f J. K.S. ii, 7 nn.
XXXVI, n, 3 , § 29 ] Kindred Bayings abonl Feeling 159
aad brahmins^ are approved neither among recluses as recluses
nor among brahmins as brahmins. And those venerable ones
have not understood of themselves, have not realized, the
profit of being recluses or brahmins, nor have they lived in the
attainment thereof.
But those recluses and brahmins who have clone so, are
approved both among recluses as recluses and among brahmins
as brahmins. And those venerable ones have understood of
themselves, have realized, the profit of being recluses or brah-
mins, and having so attained do live in the present life.]
§ 27 (7). Recluses and brahmins (ii).
(The same as in § 26.)
§ 28 (8) Recluses and brahmins (iii).
. . . MTiatsoever recluses or brahmins understand not feeling,
understand not the arising of feeling, the ceasing of feeling,
the way leading to the ceasing of feeling . . . those recluses
or brahmins are not approved. . . . But those who do under-
stand . . . have realized . . . even in the present life.
§ 29 (9). Purified and free from carnal taint?’
There are these three feelings, brethren. A\Tiat three ? . . .
There is, brethren, a zest that is carnal and a zest that is
not carnal. There is a zest that is still less carnal than the
other.
There is a pleasure that is carnal, a pleasure that is not
carnal, and a pleasure still less carnal than the other.
There is an indifference . . . there is a release that is carnal,
one that is not carnal, and one that is still less carnal than the
other.
And what, brethren, is the zest that is carnal ?
There are these five sensual elements, brethren. A\Tiat
five ? Objects cognizable by the eye, objects desirable,
^ The words in brackets arc abbreviated in the text and are to be
supplied from 8. ii, 14 [K.S. ii, 12).
^ Cf. supra, § 14.
160 The Salayaiana Book [text iv, 235
leasant, delightful and dear, passion-fraught, inciting to
lust. . . . There are things cognizable by body, tangibles,
desirable, pleasant. . . . These, brethren, are the five sensual
elements. MTiatsoever zest, brethren, arises owing to these
five, that is called ‘ zest that is carnal.’
And what, brethren, is zest that is not carnal ?
Herein a brother, aloof from sensuality, aloof from evil
conditions, enters on the first trance, which is accompanied
by thought directed and sustained, born of solitude, easeful
and zestful, and abides therein. By the calming down of
thought directed and sustained, he enters on the inward calm,
that one-pointedness of will, apart from thought directed and
sustained, born of mental balance, zestful and easeful, which
is the second trance, and abides therein. This, brethren, is
called ‘ zest that is not carnal.’
And what, brethren, is the zest that is still less carnal than
the other ?
That zest which arises in a brother who has destroyed the
asavas, who can look upon his heart as released from lust, —
that zest, brethren, i.s called ‘the zest that is still less carnal
than that other.’
And what, brethren, is pleasure that is carnal ?
There are these five sensual elements, brethren. What
five ? {as above), . . . AMiatsoever pleasure and happiness
arise owing to these five sensual elements, — that, brethren,
is called ‘ pleasure that is carnal.’
And what, brethren, is the pleasure that is not carnal ?
Herein, brethren, a brother, aloof from sensuality (as above)
. . . having entered on the second trance, abides therein.
By the fading out of zest, he abides indifferent, mindful and
composed, and experiences pleasure through the body. Having
entered on the third trance, which the Ariyans describe in
these terms; ‘He who is indifferent and mindful dwells
happily,’ he abides therein. This, brethren, is the pleasure
that is not carnal.
And what, brethren, is the pleasure that is still less carnal
than the other ?
In a brother who has de.stroyed the asavas, who can look
XXXVI, II, 3, § 29] Kindred Sayings about Feeling 161
upon Ms heart as released from lust, as released from hatred,
as released from illusion, there arises pleasure and happiness.
This, brethren, is called ‘ the pleasure that is still less carnal
than that other.’
And what, brethren, is the indifference that is carnal ?
There are five sensual elements (as above) . . . the indif-
ference that arises owing to these is called ‘ indifference that is
carnal.’
And what, brethren, is the indifference that is not carnal ?
Herein, brethren, a brother, by the abandoning of pleasure,
by the abandoning of pain, by the destruction of the happiness
and dejection which he had before, having entered upon that
state which is neither pleasant nor painful, that utter purity
of mindfulness reached by indifference, which is the fourth
trance, and abides therein. This, brethren, is called ‘ the
indifierence that is not carnal.’ And what, brethren, is the
indifference that is still less carnal than that other ?
In a brother who has destroyed the asavas, who can look
upon his heart as released from lust, hatred and illusion, there
arises indifference. This, brethren, is called ‘ the indifference
that is still less carnal than that other.’
And what, brethren, is the release that is carnal ?
Release that is concerned with (material) objects is carnal.
Release that is concerned with immaterial objects is not carnal.
And what, brethren, is the release that is still less carnal
than that other ?
In a brother who has destroyed the asavas, who can look
upon his heart as released from lust, hatred and illusion, there
arises a release. This, brethren, is called ‘ the release that is
still less carnal than that other.’
Additiosal Note to Page 155.
At M.P. 302 (trans. p. 104), Nagasena sums up in verso the causes
of untimely death : —
‘ By hunger, thirst, by poison, and by bites.
Burnt, drowned, or slain, men out of time do die ;
By the three humours, and by three combined,
By heats, by inetpialities, by aids,
By all these seven men die out of time.’
[‘ All can he treated medicinally except the ripene.ss of Karma.’ Corny. ]
PART III
[CHAPTER XXXVII]
KINDRED SAYINGS ABOUT WOMANKIND
I. First Repetition
§ 1 (1). Charming and not charming.
Possessed of five qualities, bretliren, woman is altogether
without charm for a man. What five ? She is not beauteous
in form, not possessed of wealth, not moral. She is slack, she
gets no offspring. Possessed of these five qualities, brethren,
a woman is altogether without charm for a man.
Possessed of five qualities, brethren, woman is altogether
charming to a man. What five ? She is beauteous in form,
possessed of wealth, moral, vigorous and gets offspring.
Possessed of these five qualities, brethren, a woman is alto-
gether charming to a man.
§ 2 (2). Charming and not charming.
Possessed of five qualities, brethren, a man is without charm
for a woman. WTiat five ? {The same as the above.)
§ 3 (3), Special.
There are these five speciaP woes, brethren, which a woman
has to undergo as apart from a man. What five ? Herein,
brethren, a woman at a tender age goes to her husband’s
family and leaves her relatives behind. That is the first
special woe.
Again, brethren, a woman is subject to menses. That is
the second woe.
1 Avenikd (a word of doubtful origin), def. by Corny, as pafipvgga-
likdni {idoneus), asadlidrandni jmrisehi (not in common with males).
162
XXXVII, in, I, § 4 ] Sayings about Womankind 163
Again, brethren, a woman is subject to pregnancy. That
is the third woe.
Again, brethren, a woman has to bring forth. That is the
fourth woe.
Again, brethren, a woman has to wait upon^ a man. That
is the fifth special woe which a woman has to undergo as
apart from a man.
These, brethren, are the five special woes which a woman
has to undergo as apart from a man.
§ 4 (4). Three things.
Possessed of three things, brethren, a woman, as a rule, when
body breaks up, after death is reborn in the Waste, the Way
of Woes, the Downfall, in Purgatory.^ What three ? Herein,
brethren, a woman stays at home with heart haunted by the
taint of stinginess.® At noontide she stays at home with
heart haunted by jealousy.^ At eventide she stays at home
haunted by sensuality and lust. These are the three things,
brethren, possessed of which a woman ... is reborn r . . in
purgatory.
(Anuruddha 1. The Dark Side)®
Then the venerable Anuruddha® came to visit the Exalted
One. . . . Seated at one side he said : —
‘ Herein, lord, with clairvoyant eye, purified and super-
human, I behold womankind, after death, when body breaks
^ Paricariyar) upeii.
2 The stock phrase apdya, duggali, vinipdla, niraya. According to
Corny, the first is a synonym for purgatory generally (‘hell’ eternal
not existing for the Buddhist), the second is dukkhassagati, the third
vitmsa-nipdta, the fourth is purgatory proper, nir-aya, ' a going asunder.’
Soo Ud.A. 418; Dialog, ii, 91 n.
^ Corny. ‘ she will not give food to her crying children.’
Corny. ‘ she is jealous of her husband’s doings.’
^ KariTia-palcIcha (the dark fortnight of the moon), as opp. to § 14
infra. The title seems to refer to S. ii, xvi, 7 {K.S. ii, 139), the waxing
and waning of good qualities.
® Anuruddha was noted for his claiivoyant powers. He is proclaimed
(A. i, 23) as best of those who had ‘the heavenly eye.’ Cf. K.S. ii,
cap. xix (of Moggallana).
164
The Saluyatana Book [text iv, 241
up, being reborn in the Waste, the Way of Woe, the Downfall,
in Purgatory. Of what qualities possessed, lord, is a woman
so reborn V
§ 5 (1). Wrathful.
‘ Possessed of five things, Anuruddha, a woman ... is
reborn ... in purgatory. WTiat five ? She is faithless,
shameless, unscrupulous, wrathful, of weak wisdom. These
are the five things possessed of which ... a woman ... is
so reborn.’
§ 6 (2). Grudging.
{As above, with grudging as fourth term.)
§ 7 (3). Envious.
(As above, with envious as fourth term.)
§ 8 (4). Through stinginess.
(As above, with stinginess as fourth term.)
§ 9 (5). Adulteress.
(As above, with adulteress as fourth term.)
§ 10 (6). Immorality.
(As above, with immoral . . .)
§ 11 (7). Of small ktiowledge.
(As above, with small knowledge . . .)
§ 12 (8). Indolent.
(As above, with indolent . . .)
§ 13 (9). Muddle-headed.
(As above, with muddle-headed as fourth term,.)
§ 14 (10). The fivefold guilty dread.^
Possessed of five things, Animiddha, womankind is reborn
... in Purgatory, ^\^lat five ? She takes life, takes what
^ Cf. A'.fS'. ii, 48. These are to be guarded against by the five charges
(paiica.nla).
165
XXXVII, III, 3, § 25] Sayings about Wo^nankind
is not given, acts wrongly in sense-desires, tells lies, indulges
in fermented and distilled liquor, intoxicants causing sloth.
These are the live things possessed of which womankind . . .
is reborn in Purgatory.
2. Second Repetition
(Anuruddha 2. The Bright Fortnight)
Then the venerable Anuruddha came to visit the Exalted
One. . . . Seated at one side he said to the Exalted One : — ■
‘ Herein, lord, I behold with clairvoyant eye, purified and
superhuman, — I behold womankind, when body breaks up after
death being reborn in the Happy Lot, in the Heavenly World.
Of what qualities possessed, lord, is a woman so reborn V
§ 15 (1). Not wrathful.
‘ Possessed of five things, Anuruddha, womankind is so
reborn. What five ? She is faithful, modest, scrupulous, not
wrathful, rich in wisdom. . . .
§§ 16-24 (2-10).
{The reverse o/§§ 6-14 above, viz.: She is not grudging, not
envious, not stingy, no adulteress, moral, of wide knowledge,
energetic, has her wits about her and observes the five
charges.)
3.
§ 25 (1). Gonfident.
There are these five powers in a woman, brethren. What
five ? The power of beauty, the power of wealth, the power
of kin, the power of sons,^ the power of virtue. These are the
five. Possessed of these five powers, brethren, womenfolk
dwell at home in confidence.
1 Riipa = rupa-sampatii.
^ Puila. Daughters are not welcomed in Indian families. The
word, however, may bo rendered by ‘ children.’
166
The Salayatana Book [text iv, 246
§ 26 (2). By force.
(The same) . . . Possessed of these five powers, brethren,
a woman dwells at home overpowering her husband.
§ 27 (3). By conquering.
(The same) . . . Possessed of these five powers, brethren,
a woman continues to^ get the better of her husband.
§ 28 (4). One.
Possessed of one power, brethren, a man continues to get
the better of a woman. AVhat power ? By the power of
authority.
Neither the power of her beauty, nor her power of wealth,
of kin, of sons, nor her power of virtue can avaiP a woman who
is mastered by the power of authority.
§ 29 (5). Quality.
Possessed of these five powers . . . the power of virtue.
Suppose, brethren, a woman is possessed of the power of
beauty, but not of wealth. Thus is she defective by one
quality. But suppose her possessed of both, then is she
complete by that quality.
Suppose, brethren, a woman is possessed of the power of
beauty and wealth, but not of kin. Then is she defective by
that one quality. But suppose her possessed of all three,
then is she complete by that quality.
Suppose, brethren, a woman is possessed of the power of
beauty, wealth, and kin, but not of sons. Then is she defective
by that one quality. But suppose her possessed of all four,
then is she complete by that quality.
Suppose, brethren, a woman is possessed of the first four,
but not of the power of virtue. Then is she defective by that
one quality. But suppose her possessed of all five, then is
she complete by that quality.
Such, brethren, are the five powers of womanfolk.
* Tdyali.
^ Vattati.
XXXVII, III, 3 , § 32 ] Sayings about Womankind 167
§ 30 (6). They overthrow.
There are these five powers of womanfolk, brethren. "What
five ? . . . (As before.)
Suppose a woman possessed of the power of beauty, but not
of virtue. They cause her overthrow. They do not let her
stay^ in the family.
Suppose, brethren, a woman possessed of the power of beauty
and wealth, but not of virtue. They cause her overthrow.
They do not let her stay in the family.
Suppose, brethren, a woman possessed of the powers of
beauty, wealth, and kin, but not of virtue . . . possessed of
these three and the power of sons, but not of virtue. They
cause her overthrow. They do not let her stay in the family.
But suppose, brethren, a woman possessed of the power of
virtue, but not of beauty. They let her stay in the family.
They do not cause her overthrow.
Suppose a woman possessed of the power of virtue, but not
of wealth ... of virtue, but not of kin ... of virtue, but not
of sons. They let her stay in the family. They do not
cause her overthrow.
Such, brethren, are the five powers of womanfolk.
§ 31 (7). Because of.^
There are, brethren, five powers of womanfolk. . . .
But it is not because of the power of beauty, wealth, kin,
or sons that a woman is reborn after death in the Happy Lot,
in the Heaven World, when body breaks up. It is because of
virtue, brethren, that women are so reborn. Such, brethren,
are the five powers of womanfolk.
§ 32 (8). Condition,.^
There are these five conditions, brethren, hard to be won
by a woman who has wrought no merit. What five ?
1 Vasenti. Pali Diet, takes the word as simply ‘preserve’; but
Corny, says: ‘Saying “she hath trespassed beyond bounds,” they take
her by the neck and throw her out. They do not “let her stay ’’ in the
family.’
* Hetu.
’ Thdnaij.
168
The Salayatana Book [text iv, 249
She may wish: ‘Oh that I may be reborn in a proper^
family.’ That is the first condition which is hard to be won
by a woman who has wrought no merit.
‘ Born in a proper family, may I go (as wife) to a proper
family.’ That, brethren, is the second condition which is
hard to be won. , . .
‘ Born in a proper family, gone (as wife) to a proper family,
may I dwell in the home without a rival. That, brethren, is
the third condition which is hard to be won. . . .
‘ Born in a proper family, gone (as wife) to a proper family,
dwelling in the home without a rival, may I have a son.’ That,
brethren, is the fourth condition which is hard to be won. . . .
‘ Born in a proper family . . . possessed of a son, may I
continue to have mastery over my husband.’ That, brethren,
is the fifth condition which is hard to be won by a woman who
has not wrought merit. Such, brethren, are the five con-
ditions. . . .
There are these five conditions, brethren, easily won by a
woman who has wrought merit. ^Vhat five ? {The same five
ivishes are realized by such.)
^ § 33 (9). Confident.
Possessed of five things, brethren, womenfolk dwell confident
at home. What five ?
A woman abstains from taking life, from taking what is not
given, from wrong practice in sensual lusts, from falsehood and
from fermented liquor, distilled liquor, intoxicants giving rise
to sloth.
Possessed of these five thing.s, brethren, a woman dwells
confident at home.
§ 34 (10). Growth.
Increasing in five growths, brethren, the Ariyan woman
disciple increases in the Ariyan growth, takes hold of the
essential, takes hold of the better.® "VWiat five ?
‘ Patirupa.
^ SUrdddyinl ca varddCiyini ca.
^ .Uapntli, another wife.
XXXVII, III, 3, § 34] Sayings about Wmnankind 169
She grows in faith, ^ grows in virtue, in learning, in gene-
rosity, in wisdom. Making such growth, brethren, she takes
hold of the essential, she takes hold of the better.
AVko in this world in faith and virtue grows.
In wisdom, generosity and lore —
A virtuous disciple, in this world
She vdns what is essential for herself.^
1 As at S. i, 21, ‘faith ’ means that she believes in karma and its
fruit.
2 Saray
atlaiio.
PART IV
[CHAPTER XXXVIII]
KINDRED SAYINGS ABOUT JAMBUKHADAKA
/§ 1. Nibbdna.
Once the venerable Sariputta was staying among the folk of
Magadha, at Nalaka* village.
Then the Wanderer, Rose-apple-eater, ^ came to visit the
venerable Sariputta, and on coming to him greeted him in
friendly wise, and after the exchange of greetings and
courtesies sat down at one side. So seated, the Wanderer,
Rose-apple-eater, said to the venerable Sariputta : —
‘ “ Nibbana, Nibbana !”* is the saying, friend Sariputta.
Pray, friend, what is Nibbana V
‘ The destruction of lust, the destruction of hatred, the
destruction of illusion, friend, is called Nibbana.’
‘ But is there, friend, any path, any approach to the realiza-
tion of this Nibbana V
‘ There is such a path, friend, there is such an approach.’
‘ And what is that path, friend, what is that approach to
the realization of this Nibbana ?’
‘ It is this Ariyan Eightfold Path, friend, for the realization
of Nibbana, to wit : right view, right aim, right speech, right
action, right living, right effort, right mindfulness, right con-
centration. Such, friend, is this path, this approach to the
realization of Nibbana.’
^ Nalaka, of Magadha, was the native village of Sariputta, and is
frequently mentioned in Psalms of the Brethren, q.v. He died there
(S. v, 161).
^ Jambu-khddaka, ‘the name of one of Sariputta ’s nephews, a
‘clothed’ (channa) \yandercr.’ Corny.
^ if. Pis. of Contr., ltd a.; Buddhism, 180.
170
xxxviii, IV, § 3 ] Sayings about JamhuhJiadalca 171
‘ A goodly^ path, friend, a goodly approach to the realization
of this Nibbana and a proper occasion^ for earnestness too,
friend !’
§ 2. Arahantship.
‘ They say, “ Arahantship, Arahantship !” friend Sariputta.
Pray, friend, what is Arahantship ?’
‘ The destruction of lust, friend, the destruction of hatred,
the destruction of illusion, — that is called Arahantship.’
‘ But is there, friend, any path, any approach to the realiza-
tion of this Arahantship V
‘ There is such a path, friend.’
‘ And what, friend, is that path, what is that approach to
the realization of this Arahantship V
‘ It is this Ariyan Eightfold Path, friend . . . [in each of
the following sections the formula is repeated with the new term
in question).
‘ A goodly path, friend ! A goodly approach to the realiza-
tion of this Arahantship, friend Sariputta !’
§ 3. Norm-preacher.
‘ Who, pray, friend Sariputta, are Norm-preachers in the
world, who are well-practised in the world, who are happy ones
in the world V
‘ They, friend, who teach a Norm for abandoning lust in the
world, for abandoning hatred in the world, for abandoning
illusion in the world, they are Norm-preachers in the world.
They, friend, who are practised in the abandoning of lust,
hatred and illusion, they are well practised in the world.
They, friend, whose lust is abandoned, cut off at the root,
made like a palm-tree stump, made unable to grow again in
the future, of a nature not to arise again; they whose hatred
is abandoned . . . whose illusion is abandoned, cut ofi at the
root ... of a nature not to arise again, — they, friend, are
happy ones in the world.’
‘ But, friend, is there any way, any approach to the abandon -
ing of this lust, this hatred, this illusion ?’
I Bhaddaka, ^ Alan ca.
172 The Saldyatana Book [text iv, 253
‘ There is indeed a way, friend, to such abandoning.’
‘ And what, friend, is that way . . .V
‘ It is this Ariyan Eightfold Path. . . .’
‘ A goodly path, friend . . . !’
§ 4. What is it ?
‘ What is it, friend, for which the righteous life is lived under
Gotama the recluse
‘ For the comprehension of 111, friend, the righteous life is
lived under Gotama the recluse.’
‘ But is there any way, friend, is there any approach to the
comprehension of this 111 V
‘ There is indeed a way, friend, for such comprehension. . . .’
§ 5. Comfort?-
‘ “ Won comfort, won comfort !” is the saying, friend Sari-
putta. Pray how far has a man won comfort V
‘ In so far, friend, as one understands, as they really are,
the arising and the ceasing, the satisfaction and the misery of,
and the escape from, the sixfold sense-sphere, just so far,
friend, has he won comfort.’
‘ But, friend, is there any way, any approach to the realiza-
tion of this comfort ?’
‘ There is indeed a way, friend, to such realization. . . .’
§ 6. Supreme comfort.
‘“Supreme comfort, supreme comfort!” is the saying^
friend Sariputta. Pray how far has a man won supreme
comfort V
‘ In so far, friend, as a man, by seeing, as they really are,
the arising and ceasing, the satisfaction and the misery of,
and the way of escape from, the sixfold sphere of contact, is
freed without grasping,® — just so far, friend, has he won
supreme comfort.’
‘ t'f. Dialog, i, 56 ff. : ‘ The fruits of the life of a recluse.’
^ .istfdsa, lit. ‘ quiet breathing.’
^ Ajiupadd-vimiiUo.
XXXVIII, IV, § 9] Sayings about JambuJcMdaka 173
‘ But is there any way, friend, any approach to the realiza-
tion of this supreme comfort V
‘ There is indeed such a way, friend. . .
§ 7. Feeling.
Feeling, feeling !” is the saying, friend Sariputta. Pray
what is feeling V
‘ There are these three feelings, friend ; pleasant feeling,
painful feeling, neutral feeling. These are the three feelings.'
‘ But is there any way, friend, any approach to the compre-
hension of these feelings V
‘ There is indeed a way, friend. . . .’
§ 8. Asava.^
‘ “ Asava, asava !” friend Sariputta, is the saying. Pray
what is asava V
‘ There are these three asavas, friend: sensuality, becoming^
and ignorance. These are the three asavas.’
‘ But is there any way, any approach, friend, to the abandon-
ing of these asavas V
‘ There is indeed a way, friend. . .
§ 9. Ignorance.
‘ “ Ignorance, ignorance !” is the saying, friend Sariputta.
Pray what is ignorance V
‘ Not understanding about 111, friend, not understanding
about the arising of 111, the ceasing of 111, the way leading to
the ceasing of 111, — this, friend, is called “ ignorance.” ’
‘ But is there any way, friend, any approach to the abandon-
ing of this 111 ?’
‘ There is such a way, friend. . . .’
1 See Introd., v, of K.S. iii; Expos., ii, 470, where they are referred to
as ‘intoxicants.’ Lord Chalmers, Majjhitna trans., vol. i, calls them
‘ cankers.’
^ Bhav'asava, in the sense of the niddm of rebirth. Sometimes
four are named, the above with the addition of ditfhi, ‘ view.’ Cf
Expos. 63-5.
174
TTie Salayatana Book [text iv, 257
§ 10. Craving.
‘ “ Craving, craving !” is the saying, friend Sariputta. Pray
what is craving V
‘ There are these three cravings, friend : the craving for sense
delight, the craving for becoming, the craving for not-
becomingd These are the three cravings.’
‘ But is there any way, friend ... for the abandoning of
these cravings V
‘ There is such a way, friend. . .
§ 11. Flood?-
‘ “ The flood, the flood !” is the saying, friend Sariputta.
Pray what is “ the flood ” V
‘ There are these four floods, friend : the flood of sensuality,
the flood of becoming, the flood of opinion, the flood of
ignorance. These are the four floods.’
‘ But is there any way, friend . . . ?’
‘ There is indeed such a way. . . .’
§ 12. Grasping.
‘ “ Grasping, grasping !” is the saying, friend Sariputta.
Pray what is grasping ?’
‘ There are these four graspings, friend : the grasping after
sensuality, the grasping after opinion, the grasping after rule
and ritual,® the grasping after theory of self.'* These are the
four graspings.’
‘ But is there any way, friend ... for the abandoning of
these graspings V
‘ There is indeed such a way, friend. . . .’
§ 13. Becoming.
‘ “ Becoming, becoming !” is the saying, friend Sariputta.
Pray what is “ becoming ” V
1 Vi-bhava, generally ‘excessive wealth’ (intensified existence);
but here vi- is a negative prefix. Cf. Dialog, iii, 208.
2 Ogha. Cf. J.P.T.S., 1919, p. 4.5.
2 Slla-hbata.
* Atla-vada.
xxxviii, IV, § 15 ] Sayings about J ambukhadalca 175
‘ There are these three becomings, friend: becoming in the
world of sense, becoming in the heaven-world of form, and
becoming in the heaven-world that is formless^ These are
the three becomings.’
‘ But is there any way, friend, any approach to the aban-
doning of these becomings V
‘ There is indeed such a way, friend. . . .’
§ 14. Sufferitig.
‘ “ Suffering, suffering !” is the saying, friend Sariputta.
Pray what is suffering V
‘ There are these three forms of suffering,^ friend; the sort
of suffering caused by pain, the sort caused by the activities,
the sort caused by the changeable nature of things. These
are the three sorts of suffering.’
‘ But is there any way, friend, any approach to the compre-
hension of these forms of suffering V
‘ There is indeed a way, friend. . . .’
§ 15. The person-pack.^
‘ “ Person-pack, person-pack !” is the saying, friend Sari-
putta. Pray, what is the person-pack V
‘ These five factors of grasping,'* friend, were called ‘ person-
pack ’ by the Exalted One, to wit: the factor of grasping body,
that of grasping feeling, that of grasping perception, that of
grasping the activities, and the factor of grasping conscious-
ness. These five factors were so called by the Exalted One.’
‘ But is there any way, friend, is there any approach to the
comprehension of this person-pack V
‘ There is indeed a way, friend, there is indeed an approach
to the comprehension of this person-pack. And what, friend,
is that way and approach ? It is this Ariyan Eightfold Path
for the comprehension of this person-pack, to wit : right view
^ The three worlds of kdma, rupa, and arupa.
2 DukkJtatd, the abstract of dukkhay.
® Sakkdya, one’s own group or personality. Cf. K.S. iii, 135, 153.
« Cf. K.S. iii, C4.
176
The Salayatana Book [text iv, 260
. . . right contemplation. This, friend, is the way, this is
the approach to the comprehension of this person-pack.’
‘ A goodly way, friend ! A goodly approach to the compre-
hension of this person-pack, and a proper occasion for earnest-
ness too, friend Sariputta !’
§ 16. Hard to do.
‘ Pray, friend Sariputta, what is hard to do in this Norm-
discipline V
‘ Going forth,^ friend, is hard to do in this Norm-discipline.’
‘ But, friend, for one who has gone forth, what is hard
to do V
‘ For one who has gone forth, friend, to feel delight is a thing
hard to do.’
‘ But, friend Sariputta, what can be hard to do for one who
feels delight ? ’
‘ The practice of what is in conformity with the Norm,^
friend, is hard to do for him who feels delight.’
‘ What then, friend 1 Would one who has long® practised
in conformity with the Norm become an Arahant V
‘ After no long time, friend.’
1 Pabbajja, the taking to tlio robes of the mendicant.
2 Dhainmdnudhaiiiiiui-patipaUi. Cf. K.S. iii, 36 7i. Not ‘ the minor
precepts’ (as often translated), but in the sense of anulotna-dhamma.
Corny, ‘accordantly.’
^ We might translate ‘ would it be long ere one who has practised . . .,’
which would seem to suit the answer given. Corny, says ‘ such an
one, if instructed at dawn, will achieve success at nightfall; if
instructed at nightfall, he will succeed at dawn.’
PART V
. CHAPTER XXXIX]
KINDRED SAYINGS ABOUT SAMANDAKA
§ 1. Nibbdna.
Once the venerable Sariputta was staying among the Vajji,
at Ukkavela^ on the banks of the river Ganges.
Then Samandaka,- the Wanderer, came to visit the venerable
Sariputta, and on coming to him greeted him in friendly wise,
and after the exchange of greetings and courtesies sat down
at one side. So seated, the Wanderer Samandaka said this
to the venerable Sariputta ; —
‘ “ Xibbana, Nibbana !” is the saying, friend Sariputta.
Pray, friend, what is Nibbana V
‘ The destruction of lust, the destruction of hatred and
illusion, friend, is called “ Nibbana.” ’
‘ But is there any way, friend, is there any approach to the
realization of this Nibbana V
‘ There is indeed a way, friend, there is an approach to the
realization of this Nibbana.’
‘ But what, friend, is that way, what is that approach ?’
‘ It is this Ariyan Eightfold Path, friend, to wit: right view
(and the rest to), right concentration. That, friend, is the way,
that is the approach to the realization of this Nibbana.’
1 Reading Ukkdvela for text'.s UkkareJCi. At 8. v, Ifilf we have
UkkaceUt, and both liere and there MSS. are confused. Tlie letters
V and c in Sinhalese are easily mistaken. I would read -vela at both
places. The Uduna ( 'omy. (p. 322) on Ud. vi, 1, calls it Ukkdvela. a
village near Vesali. the capital of the Vajji. Cf. Uriiveld. Vin. i, etc.
^ The Sinhalese texts and Corny, read Sdmanmkdni and Sunmndakani,
possibly a corruption for Sdmannakdni. son of a wanderer, at Brethren,
40. I cannot find other mention of him.
IV 177
12
178
The Saldyatana Book [text iv. 262
‘ A goodly way, friend ! A goodly approacli indeed to the
realization of this Mbbana, and a proper occasion for earnest-
ness too, friend S^iputta !’
§§ 2-15.
{Repeated as in Part I V, and in the text abbreviated by pe.)
§ 16. Hard to do. ^
{The same as section \^oJ Part lY )
PART VI
[CHAPTER XL]
KINDRED SAYINGS ABOUT MOGGALLANA
§ 1. Together with thought directed.
Once the venerable Moggallana’^ the Great was staying near
Savatthi, at Jeta Grove in Anathapindika’s Park.
Then the venerable Moggallana the Great addressed the
brethren, saying: ‘ Brethren.’
‘ Yes, brother,’ replied those brethren to the venerable
Moggallana the Great.
‘ Friends, when I was meditating alone here, this considera-
tion arose in me:^ “ They speak of the first trance, the first
trance ! Now what is the first trance ?”
Then I thought: “Herein when a brother, aloof from sen-
suality, aloof from evil states, attains the first trance which
is accompanied by thought directed and sustained,® which is
born of solitude, fidl of zest and ease, and abides therein, this
is called ‘ the first trance.’ ”
Now, friends, aloof from sensuality ... I entered on the
first trance . . . and abode therein. But, friends, when I
had remained in this condition (and had emerged from trance),
perception and work of mind connected with sensuality still
continued.'*
Thereupon, friends, the Exalted One by magic power® came
* Spelt tluoughout in text with one 1. but undoubtedly should be
spelt as here.
2 Cf. K.S. ii, 184.
2 Sa-vitakka, a property of the first trance.
* Kdim-sahagatd. ^ Panca-mvarana-sahagatd. i.e. the five hin-
drances of sensual life induced him to give up his efforts [hdm-blidgitjd
Corny., which adds the words I have bracketed in the text trans
® Iddhiyd.
179
180
The Salayatana Book [text iv, 263
to me and said : “ Moggallana, Moggallana, be not remiss^ in
the first trance, brahmin ! Make steadfast thy mind in the
first trance. In the first trance make the mind one-pointed.^
In the first trance compose the mind.”
So after that, friends, aloof from sensuality ... I entered
upon . . . and abode in the first trance.
Now, friends, if anyone would say rightly : “ Helped by the
Master the disciple won great super-knowledge,” he would say
of me: “Helped by the Master did the disciple win great
super-knowledge.” ’
§ 2. Without directed thought?
‘(I thought, friends): “They say ‘the second trance, the
second trance.’ Now what is the second trance ? ”
Then, friends, this occurred to me : Herein when a brother,
by the calming down of thought directed and sustained, attains
the inward calm, that one-pointedness of -nTll, apart from
thought directed and sustained, born of concentration, zestful
and full of ease, which is the second trance, and abides therein,
this is called the second trance.
So I, friends, by the calming down . . . entered on the
second trance and abode therein. But when I had so done
(and had emerged from trance), perception and work of mind
connected with directed thought still continued.
Thereupon, friends, the Exalted One by magic power came
to me and said: “ Moggallana, Moggallana, be not remiss in
the second trance, brahmin ! Make steadfast thy mind in the
second trance. In the second trance make the mind one-
pointed. In the second trance compose the mind.”
So after that, friends, by the calming down ... I entered
upon . . . and abode in the second trance.
Now, friends, if anyone would say rightly: “ Helped by the
Master the disciple won great super-knowledge,” he would
say of me: “ Helped by the Master did the disciple win great
super-knowledge.” ’
^ Mix painado, here aorist of pamajjali. Cf. 8. ii, 273.
^ Ekodi-tcaraihi. ^ Avitakka
XL, VI, § 4 ] Kindred Sayings about Moyyallana 181
§ 3. By happiness.
‘(I thought, friends): “They say, ‘The third trance, the
third trance.’ Now what is the third trance V’
Then, friends, this occurred to me: Herein a brother, by
the fading out of zest, abides balanced and remains mind-
ful and composed, and experiences with the body that ease
of which the Ariyans aver: “ The balanced, thoughtful man
dwells happily.” Thus he enters on and abides in the third
trance. This is called “ the third trance.”
So I, friends, by the fading out of zest . . . entered the
third trance . . . and abode therein. But when I had thus
abode (and had emerged from trance), perception and work
of mind connected with zest still continued.
Thereupon, friends, the Exalted One by magic power came
to me and said: “ Mogallana, iloggallana, be not remiss in
the third trance, brahmin ! Make steadfast the mind in the
third trance. In the third trance make the mind one-pointed.
In the third trance compose the mind.”
So after that, friends, by the fading out of zest ... I
entered upon . . . and abode in the third trance.
Now, friends, if any would say rightly: “Helped by the
Master the disciple won great super-knowledge,” then of me
would he be right in saying: “ Helped by the Master did the
disciple win great super-knowledge.” ’
§ 4. Balanced.
‘ (Then I thought, friends): “ They say, ‘ The fourth trance,
the fourth trance.’ Now what is the fourth trance 1”
Then, friends, this occurred to me: Herein a brother, re-
jecting pleasiu-e, rejecting pain, by the coming to an end
of the joy and sorrow which he had before, enters on and
abides in the fourth trance, which is freed from pleasure, freed
from pain, but is a state of perfect purity of balance and
equanimity. This is called “ the fourth trance.”
So I, friends, rejecting pleasure, . . . entered on . . . and
abode in the fourth trance. . . . But when I had thus abode
(and had emerged from trance), perception and work of mind
connected with happiness still continued.
182
The Salayatania Booh [text iv, 266
Thereupon, friends, the Exalted One by magic power came
to me and said: “ Moggallana, Moggallana, be not remiss in
the foirrth trance, brahmin ! Make steadfast the mind in the
fourth trance. In the fourth trance make the mind one-
pointed. In the fourth trance compose the mind.”
So after that, friends, rejecting pleasure ... I entered on
and abode in the fourth trance. . . .
Xow, friends, if any one would rightly say: “ Helped by the
Master the disciple won great super-knowledge,” of me would
he rightly say: “ Helped by the Master did the disciple win
great super-knowledge.” ’
§ 5. Space.
‘ (Then I thought, friends) : “ They say, ‘ The realm of
infinite space, the realm of infinite space.’ Now what is the
realm of infinite space V’
Then, friends, this occurred to me: Herein a brother,
passing utterly beyond the perception of objects, by the
coming to an end of the perception of resistance, by not
attending to perception of diversity, with the idea of “ infinite
is space,” enters on and abides in the realm of infinite space.
This is called “ the realm of infinite space.”
So I, friends, passing utterly beyond the perception of
objects . . . entered on and abode in the realm of infinite space.
But when I had thus abode (and had emerged from trance),
perception and work of mind, connected with the perception
of objects, still continued.
Thereupon, friends, the Exalted One by magic power came
to me and said : “ Moggallana, Moggallana, be not remiss in the
realm of infinite space, brahmin ! Make steadfast the mind,
make the mind one-pointed, compose the mind in the realm
of infinite space.”
So after that, friends, passing utterly beyond objects . . .
I entered on and abode in the realm of infinite space.
Now, friends, if any would rightly say: “Helped by the
Master the disciple won great super-knowledge,” of me would
he rightly say: “ Helped by the Master did the disciple win
great super-knowledge.” ’
XL, VI, § 7 ] Kindred Sayings about Moggalldna 183
§ 6. Consciousness.
‘ (Then I thought, friends) : “ They say, ‘ The realm of
infinite consciousness, the realm of infinite consciousness.’
Now what is that realm ?”
Then, friends, this occurred to me: Herein a brother,
passing utterly beyond the realm of infinite space, with the
idea: “Endless^ is consciousness,” enters on and abides in
the realm of infinite consciousness. This is called “ the
realm of infinite consciousness.”
So I, friends, passing utterly beyond . . . entered on and
abode in the realm of infinite consciousness.
But when I had thus abode (and had emerged from trance),
perception and work of mind, connected with the realm of
infinite space, still continued.
Thereupon, friends, the Exalted One by magic power came
to me and said: “ Moggallana, Moggallana, be not remiss in
the realm of infinite consciousness, brahmin ! Make steadfast
the mind, make the mind one-pointed, compose the mind in
the realm of i nfin ite consciousness.”
So after that, friends, passing utterly beyond ... I entered
on and abode in the realm of infinite consciousness.
Now, friends, if any would rightly say: “Helped by the
Master the disciple won great super-knowledge,” of me would
he rightly say; “ Helped by the Master did the disciple win
great super-knowledge.” ’
§ 7. Nothingness.
‘(Then I thought, friends): “They say, ‘The realm of
nothingness, the realm of nothingness.’ Now what is that
realm ?”
Then, friends, this occurred to me: Herein a brother,
passing utterly beyond the realm of infinite consciousness,
with the idea of “there is nothing at all,” enters on and abides
in the realm of nothingness. This is called “ the realm of
nothingness.”
1 As above, at xxxv'i, § 19, 1 read anantay for text’s atuiUaij.
184 The Salayatana Booh [text iv, 268
So I, friends, passing utterly beyond . . . entered on and
abode in the realm of nothingness. But when I had thus
abode (and had emerged from trance), perception and work
of mind, connected with the realm of infinite consciousness,
still continued.
Thereupon, friends, the Exalted One by magic power
came to me and said: “ Moggallana, Moggallana, be not remiss
in the realm of nothingness, brahmin ! Make steadfast the
mind ... in the realm of nothingness.”
So after that, friends, passing utterly beyond ... I
entered on and abode in the realm of nothingness.
Xow, friends, if any would rightly say; “Helped by the
Master the disciple won great super-knowledge,” rightly
would he say that of me.’
§ 8. Neither-perceiving-nor-non-jierceiving.
‘(Then I thought, friends): “They say, ‘The realm of
neither-perception-nor-non-perception.’ Now what is that
realm ?”
Then, friends, this occurred to me : Herein a brother, passing
utterly beyond the realm of nothingness, enters on the realm
where he neither perceives nor perceives not. This is called
“’the realm of neither-perception-nor-non-perception.”
So I, friends, passing utterly beyond . . . entered on and
abode in the realm of neither-perceiving-nor-non-perceiving.
But when I had so abode (and had emerged from trance), per-
ception and work of mind connected with the realm of nothing-
ness still continued.
Thereupon, friends, the Exalted One by magic power came
to me and said: “Moggallana, Moggallana, be not remiss in
the realm of Jieither -perceiving-nor-non-perceiving, brahmin !
Make steadfast the mind ... in the realm of neither -per-
cei ving-iior-non-per ceiving. ’ ’
So after that, friends, passing utterly beyond the realm of
nothingness ... I entered on and abode in the realm of
neither-perceiving-nor-non-perceiving.
Now, friends, if any would rightly say: “Helped by the
Master . . .” he would say that rightly of me.’
XL, VI, §io] Kindred Sayings about Moggalldna 185
§ 9. The unconditioned}
‘(Then, friends, I thought): “They say, ‘The uncon-
ditioned heart’s rapture, the unconditioned heart’s rapture.’
Now what is that ?”
Then, friends, this occurred to me ; Herein a brother, paying
no attention to any or all distinguishing marks, enters on and
abides in that rapture of heart which is without conditions.
This is called “ the unconditioned heart’s rapture.”
So I, friends . . . abode in that rapture. But when I had
so abode (and had emerged from trance), there came con-
sciousness that followed after distinguishing marks."
Thereupon, friends, the Exalted One came to me by magic
power and said: “ Moggallana, Moggallana, be not remiss in
the unconditioned heart’s rapture, brahmin ! Make steadfast
the mind, make the mind one-pointed, compose the mind in
the unconditioned heart’s rapture.”
So after that, friends, paying no attention to any or all dis-
tinguishing marks, I entered on and abode in the uncon-
ditioned heart’s rapture.
Now, friends, if any would say rightly: “Helped by the
Master the disciple won great super-knowledge,” of me would
he rightly say those words.’
§ 10, Sakka.
Once the venerable Moggallana the Great was staying near
SavatthI, at Jeta Grove in Anathapindika's Park.
Then, just as a strong man might stretch out his bent arm
or bend his outstretched arm, even so did the venerable
Moggallana the Great vanish from Jeta Grove and appear
among the Devas of the Thirty-Three.
^ Animilta ceto-samddhi, ‘without attributes or distinguishing
mark.’
^ Nimittdnusari-viniiiruiy — i.e. consciousness that was still tainted
with myd-dosa-moha. Cj. Sn.A (Param. Jot., ii. 3t3).
186
The Salciyatanu Book [text iv, 270
1 .
Tlien Sakka, lord of the devas, together with five hundred
of the devatas/ came to visit the venerable Moggallana the
Great, and on coming to him saluted him and stood at one
side. As he thus stood, the venerable Moggallana the Great
said to Sakka, lord of the devas; —
‘ Good indeed, 0 lord of the devas, is the going to take
refuge in the Buddha. Such going to take refuge in the
Buddha is the reason why, when body breaks up, after death,
some beings are born here in the Happy State, in the Heaven
World.
Good indeed, 0 lord of the devas, is the going to take
refuge in the Norm . . . good indeed is the going to take
refuge in the Order of Brethren. Such going ... is the
reason why some beings . . . are reborn in the . . . Heaven
World.’
‘ Good indeed, as you say, my good sir,^ Moggallana, is the
going to take refuge in the Buddha ... in the Norm . . .
in the Order of Brethren. It is indeed the reason why some
beings . . . are so born.’
Then Sakka, lord of the devas, came with six, with seven,
eight hundred, with eight thousand devas . . . and said the
same words (in reply to those of the venerable Moggallana
the Great).
2 .
Then Sakka, lord of the devas, together with five hundred
devatas, came to visit the venerable Moggallana the Great
. . . who said to him : —
‘ Good indeed, 0 lord of the devas, is the going to win
possession of unwavering faith® in the Buddha, saying thus:
“ ’Tis he, that Exalted One, Arahant, All-enlightened One,
' JJevatd. There is often no distinction drawn between deva and
devata (see Pnli Diet, s.v.), but here the words seem used in reference to
humans who have been born in deva-loka owing to their faith, as related
in the section following.
* Mdrisa. See supra, xxxv, § 207 n.
^ A recca-jxisudeiia, ‘unshaken (acala) faith in the ten points and the
thirteen causal actions.’ Corny. Cf. Dialog, ii, 251 n.
XL, VI, 2, §io] Kindred Sayings about Moggalldna 187
perfect in knowledge and practice, Happy One, World-
knower, unsurpassed Charioteer of men to be tamed,’- Teacher
of devas and mankind, the Buddha, the Exalted One.” Such
going to win possession of unwavering faith in the Buddha
is the reason why, when body breaks up, after death, some
beings are born here in the Happy Lot, in the Heaven World.
Good indeed, 0 lord of the devas, is the going to win pos-
session of unwavering faith in the Norm, saying thus: “ Well
proclaimed by the Exalted One is the Norm, seen in this very
life, a thing not invol-ving time,^ inviting one to come and see,
leading onward, to be known for themselves by the -wise.”
Such going to win possession of unwavering faith in the Norm
is the reason why some beings . . . are born here in the
Happy Lot, in the Heaven World.
Good indeed, 0 lord of the devas, is going to win possession
of unwavering faith in the Order, saying thus: “Walking
righteously is the Exalted One’s Order of Disciples, walking
uprightly, walking in the right path, walking dutifully is the
Exalted One’s Order of Disciples, namely, the four pairs of
men, the eight sorts of men.® That is the Exalted One’s
Order of Disciples. Worthy of honour are they, worthy of
reverence, worthy of oSerings, worthy of salutations with
clasped hands, a field of merit unsmrpassed for the world.”
Such going to win possession of unwavering faith in the Order
is the reason why some beings . . . are born here in the
Happy Lot, in the Heaven World.
Good indeed, 0 lord of the devas, is the going to win pos-
session unwavering* of the virtues loved by the Ariyans,®
virtues imbroken, whole, unspotted,® untarnished, giving
freedom,’^ praised by the wise: virtues which are untainted
(by craving or delusion), which lead to concentration of mind.
Indeed, 0 lord of the devas, such going to win possession
^ Text has wrongly -dhamma for -damma.
^ Akdlika. CJ. K.S. i, 15 n.
^ Those on the Fourfold Path in its twofold division.
‘ Text reads avecca here but not further on.
® CJ. Dialog, ii, 85. 100 n. ® A-sabalehi.
’’ Bhujissehi. Text reads bhunj--, spelt bhojisiya at S. i, 44.
188
The Salayatana Book [text iv, 27-4
unwavering of the virtue loved by the Ariyans is the reason
why some beings, when body breaks up, after death, are born
here in the Happy Lot, in the Heaven World.’
‘ Good indeed, my good sir, Moggallana, as you say, is the
going to win possession of unwavering faith in the Buddha
. . . in the Norm ... in the Order. Good indeed is the
going to win possession unwavering of the virtues loved by
the Ariyans. . . . Indeed, my good sir, such going ... is
the reason why some beings . . . are born here in the Happy
Lot, in the Heaven World.’
Then Sakka, lord of the devas, together with six hundred
. . . seven hundred . . . eight hundred . . . eight thousand
devatas, came to the venerable Moggallana the Great, saluted
him and stood at one side. As he thus stood, the venerable
Moggallana the Great said this to Sakka, lord of the devas:
{the tvhole is repeated by both speakers).
3.
. . . Then Sakka, lord of the devas, together with five
hundred devatas came to the venerable Moggallana the Great
. . . who said to him: —
‘ Good indeed, 0 lord of the devas, is the going to take
refuge in the Buddha ... in the Norm ... in the Order.
Such going ... is the reason why some beings . . . are
reborn in the Heaven World. Of these, some devas win
excellence^ in ten things, to wit: in the heavenly life, the
heavenly colour, the heavenly bliss, fame, supremacy, in
heavenly objects, sounds, scents, savours and things
tangible.’
‘ Good indeed, my good sir, Moggallana, is such going to
refuge . . .’
Then Sakka, lord of the devas, together with six, seven,
eight hundred, with eight thousand devatas, came to the
venerable Moggallana the Great (and repeated w'hat he had
said before).
1 As at S. i, 87, adhitjanluinti ^ahhibtiaviiHli. Corny.
XL, VI, 4, § ii] Kindred Sayings about Moggalldna 189
4.
Then Sakka . . . with five hundred devatas came . . .
and as he stood at one side the venerable Moggallana the
Great said to him : —
‘ Good indeed, 0 lord of the devas, is the going to win pos-
session of unwavering faith in the Bnddha . . . the Norm . . .
the Order, saying: “ ’Tis he, that Exalted One . . and
“ Well proclaimed by the Exalted One . . and “ Walking
righteously is the Exalted One’s Order of Disciples . . .’’for
that is the reason why some beings . . . are born in the
Heaven World. Of these, some win excellence in ten
things, to wit: the heavenly life, the heavenly colour, the
heavenly bliss, fame, supremacy, in heavenly objects, sounds,
scents, savours and things tangible.’
‘ Good indeed, my good sir, Moggallana, is such going to take
refuge . . . such going to win possession . . .’
Then Sakka, lord of the devas . . . (the whole repeated as
in the previous section).
§ 11. Candana (i-lxiii each).
Then Candana,^ son of a deva, came . . .
Then Suyama, son of a deva, came . . .
Then Santusita, son of a deva, came . . .
Then Sunimmita, son of a deva, came . . .
Then Vasavatti,^ son of a deva, came . . .
{The ^vhole as before.)
1 Cf. K.S. i, 15.
2 Vasavatti. Cf. S. i, 133; It. 94, 112 (a class of dovas who control
what others have created). The foregoing three and this one seem
to be selected as representatives with Sakka of the five divisions (?)
of the next, or Kama-world.
PART VII
[CHAPTER XLI]
KINDRED SAYINGS ABOUT CITTA
§ 1. Fetter.
Once a number of elder brethren were staying at Macchika-
sanda^ in Wild Mango Grove.
Now on that occasion, as this number of elder brethren,
after going their rounds and eating their meal, were sitting
together in conclave at the pavilion,^ the following chance
talk arose : —
‘ Fetters and things that tend to fetter, friend, — are these
two things different in spirit and in letter,® or are they one and
the same spirit, but different in letter V
Thereupon the matter was expounded by divers brethren
in divers ways thus : —
‘ Friend, a fetter and things that tend to fetter, — both of
them are different in spirit and different in letter.’ While
others expounded the matter thus : ‘ Friend, a fetter and
things that tend to fetter, — both of these are one and the same
in spirit, but different in letter.’
Now at that time Citta,'* the housefather, had arrived at
Migapathaka® on some business or other. And Citta, the
* This village (‘ fishers’ clump ’), near SavatthI, was the home of
Citta (pron. Chitta) the housefather, to whom the Grove belonged.
See Brethren, 107.
- An octagonal peaked open-sided ‘summer-house,’ thatched vrith
palm-leaves, as in Ceylon to-day, but sometimes half -walled and tiled.
^ Atlha and vyanjana,
* Citta is on the list of ‘ great ones ’ at A. i, 28, 88, as a leading lay-
follower versed in Norm-exposition, and is held up as a model at K.S.
ii. 159 (see n. 2).
® ■ The deer-run.’ Comi/. says it was his tributary village, behind the
Ambataka (wild mango) Grove.
190
191
XLi, VII, § i] Kindred Sayings about Citta
housefather, heard it said that a number of elder brethren,
after going their rounds and eating their meal, were sitting
together in conclave at the pavilion, and that the following
chance talk had arisen . . .
So Citta, the housefather, went to visit those elder brethren,
and on coming to them he saluted them and sat down at
one side. So seated, Citta the housefather said to those
elder brethren: —
‘ I heard, my lords, the rumom: that a number of elder
brethren . . . were sitting together . . . and that such and
such chance talk arose. ... Is it so V
‘ It is so, housefather.’
‘ Now, my lords, these two things, the fetter and the things
that tend to fetter, are different both in spirit and in letter.
Now, my lords, I will make you a comparison. Maybe some
wise ones here will know the meaning of what I say.
Suppose, my lords, a black steer and a white steer are yoked
together by one rope or one yoke. Now he who should say
that the black steer is the fetter to the white one, or the white
one to the black one, — would he in so saying be saying rightly 1 ’
‘ Not so, housefather. The black steer is not a fetter to the
white one, nor is the white one a fetter to the black one. But
the fact of their being yoked by one rope or yoke,— that is a
fetter.’
‘ Well, my lords, just so the eye is not a fetter of objects, nor
objects a fetter to the eye. But the desire and lust that arise
owing to the pair of them, — that is the fetter. The ear is not
a fetter to sounds . . . the nose is not a fetter to scents, nor
the tongue to savours, nor savours to tongue, but the desire
and lust that arise owing to the pair of them, — that is the fetter.
Likewise mind is not a fetter to mind-states, nor mind-states
to mind, but the desire and lust that arise owing to the pair
of ^em, — that is the fetter.’
‘ Good for you, housefather. Well gotten for you, house
father, that in you the eye of wisdom is conversant with^
the profound teaching of the Enlightened One.’
1 Kamati = vahati, •pavattati (travels, proceeds, carries on.) Corny.
(Also Corny, at Sn. 177 says Kamati = carali, jmvisati.)
192
The Salayatana Book [text iv, 283
§ 2. Isidatta (i).
Once a number of elder^ brethren were staying at Macchi-
kasanda in Wild Mango Grove.
Then Citta, the housefather, went to visit those elder
brethren, and on coming to them saluted them and sat down
at one side. So seated Citta, the housefather, said to those
elder brethren: ‘Let my lords the elders accept of me to-
morrow’s meal.’
And those elder brethren accepted by silence.
Thereupon Citta, the housefather, understanding the
acceptance of those elder brethren, rose from his seat, saluted
the elder brethren by the right and went away.
Now the elder brethren, when the night was gone, robed
themselves at early davm, and taking bowl and outer robe
went to the dwelling of Citta, the housefather, and on reaching
it sat down on seats prepared.
Then Citta, the housefather, came to those elder brethren,
and saluting them sat down at one side. So seated, Citta,
the housefather, said to the venerable (chief) elder: — ^
‘ They say, lord, “ Diversity of elements, diversity of
elements.”® Pray, lord, how far was diversity of elements
spoken of by the Exalted One V
At these words the venerable chief elder was silent.
Tlicn a second time did Citta, the hoirsefather, put the same
question, and a third time, and on each occasion the venerable
chief elder was silent.
Now on that occasion the venerable Lsidatta was the junior
of alC that order of brethren. Then the venerable Isidatta
said to the venerable chief elder: —
' Thero (sthnvim) a term usually applied to a bhikkhu of ten years’
standing.
“ Text prints ihera with a capital, but it is unlikely that a bhikkhu
would have or assume such a name. Corny, says ‘the eldest maha-
them.’ The title, in Ceylon, is applied to the incumbent of a vihura,
while mahd-nayaka-thera is the name of a head of a sect. Cf. A. A. 387.
^ Cf. S. ii. 140 and supra, xxxv. 129.
* Sahha-naixika, ‘ novice of all.’
xLi, VII, § 3 ] Kindred Sayings about Citta 193
‘ My lord, may I reply to this question of Citta, the house-
father
‘ Do you reply, Isidatta, to the question of Citta, the
housefather.’
(Then said the venerable Isidatta); ‘ You question thus,
do you not, housefather; “ ‘ Diversity of elements, diversity of
elements ’ is the saying ” ; and you ask how far diversity
of elements was spoken of by the Exalted One V
‘ I do, lord.’
‘ Well, housefather, this was said of diversity of elements
by the Exalted One; “The clement of eye, the element of
body, the element of eye-consciousness, and so forth . . . the
element of mind, that of mind-states and that of mind-
consciousness.” Thus far, housefather, did the Exalted One
speak of the diversity of elements.’
Thereupon Citta, the housefather, was glad of what was
said by the venerable Isidatta and welcomed it. Then with
his own hand he served and satisfied tliosc elder brethren
with food both hard and soft. And those elder brethren,
having eaten their fill, withdrew their hands from their bowls, ^
rose up and went away.
Then the venerable chief elder said to the venerable
Isidatta ; —
‘ Well for you, friend, that this question arose. This
question did not occur to me. Therefore, friend Isidatta, if
on another occasion such a question arises, do you replv in
like manner.’
§ 3. Isidaflii (ii).
Once a number of elder brethren were staying at iMacchi-
kasanda in Wild Mango Grove.
Then Citta, the housefather, came to visit those elder
brethren, . . . and said; —
‘ Let my lords the elders accept of me to-morrow's meal.’
And the elder brethren accepted by silence.
^ Omta-patta-pdnino. The phrase is usually explained by Coniii.
as here translated. (See Pali Did.) But on this passage ('otnij.
remarks. ‘ withdrawing the hand from the bowl, washing hand and
bowl, putting the bowl in its sling.’ C'/. DA. 277 ; 456; f'd-t. 242.
IV 1:5
194 The Salayatana Book [text iv, 286
Then Citta, the housefather, seeing the acceptance of the
elder brethren, rose from his seat, saluted them by the right
and went away.
Then the elder brethren, when that night was gone, robed
themselves at early dawn, and taking bowl and outer robe,
went to the dwelling of Citta, the housefather, and on reaching
it sat down on seats prepared. Then Citta, the housefather,
came to them . . . sat down at one side . . . and said to
the venerable chief elder: —
‘ As to these divers views that arise in the world, my
lord elder, such as: Eternal is the world, not eternal is the
world, finite is the world, infinite is the world, life and body
are the same, life and body are different, the Tathagata exists
after death, he exists not, he both exists and exists not, he
neither exists nor exists not; also as to the sixty -two heretical
views set forth in the Brahmajala,^ — owing to the existence
of what, lord, do these views prevail: owing to the non-
existence of what do these views not prevail V
At these words the venerable chief elder was silent.
Then Citta, the housefather, put the same question again
and yet a third time . . . but the venerable chief elder was
silent.
Now on that occasion the venerable Isidatta was the junior
of that company of brethren. Then the venerable Isidatta
said to the venerable chief elder : ‘ My lord elder, may I reply
to this question of Citta, the housefather V
‘ Do you reply to it, Isidatta.’
‘Now, housefather, your question was this, was it not V
(and he repeated the question).
‘ Yes, lord.’
‘ Now, housefather, as to those divers views that arise in
the world, such as : Eternal is the world, and the rest, and as
to these sixty-two heretical views that are set forth in the
Brahmajala, ... it is owing to the person-pack view^ that
1 The wefl-known first Sultania of D. i {Dialog., i). Preached in the
early days of the Master, this must have been often repeated, so as
to be familiar to brethren and laymen alike, antedating this collection.
2 Sakkaya-dittlii. Cf. K.S. iii, 134, 153 n.
xLi, VII, § 3 ] Kindred Sayings about Citta ] 95
they arise, and if the person-pack view exists not, they do not
exist.’
‘ But, lord, how comes the person-pack view to be ?’
‘ Herein, housefather, the untaught manyfolk,^ who discern
not those who are Ariyans, who are unskilled in the Ariyan
doctrine, who are untrained in the Ariyan doctrine, who
discern not those who are worthy ones, who are unskilled in
the worthy doctrine, untrained in the worthy doctrine, — they
regard body as the self, they regard the self as having body,
body as being in the self, the self as being in the body. They
regard feeling as the self . . . perception, the activities as
the self .• . . they regard consciousness as the self, they regard
the self as having consciousness, consciousness as being in the
self, the self as being in the consciousness. That, housefather,
is how the person-pack view arises.’
‘ But, lord, how is there no person-pack view V
‘ Herein, housefather, the well-taught Ariyan disciple, who
discerns those who are Ariyans, who is skilled in the Ariyan
doctrine, who is trained in the Ariyan doctrine, who discerns
those who are worthy ones, who is skilled in the worthy
doctrine, well trained in the worthy doctrine, — such regards
not body as the self, regards not the self as having body, nor
body as being in the self, nor the self as being in body. . . .
He regards not feeling, perception, the activities as being . . .
he regards not consciousness as being the self, regards not the
self as having consciousness, regards not consciousness as
being in the self, nor the self as being in the consciousness.
That is how, housefather, there is no person-pack view.’
‘ Whence comes the worthy Isidatta,- my lord ?’
‘ I come from Avanti,® housefather.’
‘ Lord, there is at Avanti a clansman named Isidatta, an
1 Cf. K.S. iii, 3.
- See Brethren, 107. He had been, by correspondenee, the 'unseen
friend,’ referred to here, of Citta, who had informed him of the Norm.
He then became ordained, acquired super-knowledge, visited the
Master, and became Arahant. Cf. AA. 387.
^ Avanti is north of the Vinhya Mts., the site of the school founded
by Maha-Kaccana. See Rhys Davids' BiiddhUl India, p. 1.
196 The Sdldyatana Book [text iv, 288
UDseen friend of ours, who has gone forth (from the household
life). Has your reverence seen him V
‘ I have, housefather.’
‘ Pray where, lord, does that venerable one now dwell V
At these words the venerable Isidatta was silent.
‘ Is your reverence the worthy^ Isidatta V
‘ I am, housefather.’
‘ Then may the worthy Isidatta take his pleasure at Macchi-
kasapda. Lovely is Wild Mango Grove ! I will do my
best to supply the worthy Isidatta vdth the requisites of robes
and alms and lodging, of comforts and medicines in time of
sickness.’
‘ That is kindly said, housefather.
Thereupon Citta, the housefather, was delighted with the
words of the venerable Isidatta and welcomed them. And
with his ovTi hand he served the elder brethren with choice
food both hard and soft, until they had eaten their fill. Then
the elder brethren, having eaten their fill, withdrew hand from
bowl, rose up and went away.
Then said the venerable chief elder to the venerable
Isidatta : —
‘ Well for you, friend Isidatta, that this question arose.
That question did not occur to me. Therefore, friend Isidatta,
if on another occasion such a question arises, do you reply in
like manner.’
Then the venerable Isidatta, having set his lodging in order,
took bowl and outer robe and departed from Macchikasanda,
and in thus departing from Macchikasanda he was gone for
good and came not back any more.
§ 4. Mahaka.
Once a number of elder brethren were staying at Macchika-
sanda in Wild Mango Grove.
Then Citta, the housefather, went to visit those elder
1 Ai/i/a.
- Kalydnay vuccati. Formula for a polite refusal, acceptance always
being by .silence.
197
XLi, VII, § 4 ] Kindred Sayings about Citta
brethren, and on coming to them saluted them and sat down
at one side. So seated the housefather Citta said to those
elder brethren: —
‘ Let my lords the elders accept from me to-morrow’s meal
in my cowpen.’
And those elder brethren accepted by silence.
Then Citta, the housefather, seeing the acceptance of those
elder brethren, rose from his seat, saluted them by the right
and went away.
Now when that night was gone, the elder brethren at early
dawn robed themselves, and taking bowl and outer robe went
to the cowpen of Citta the housefather, and on coming there
sat down on seats prepared.
Then Citta, the housefather, with his own hand served the
elder brethren with choice butter and milk-rice till they had
eaten enough.
Now when the elder brethren had eaten their fill and with-
drawn hand from bowl they rose from their seats and went
away. And Citta, the housefather, saying: ‘ Gather up the
remains,’^ followed in the steps of the elder brethren.
Now on that occasion there was a sweltering^ heat, and the
elder brethren walked with bodies melting away,® methinks,
since they had eaten well of the meal.
And at that time the venerable Mahaka was the junior of
that company of brethren. Then said the venerable Mahaka
to the venerable Chief Elder : —
‘ It were well, my lord Chief, if a cool wind should blow
and there were a thunderstorm and the skv should rain down
drop by drop.’^
‘ It were indeed well, friend Mahaka, if it were as you say.’
Thereupon the venerable Mahaka so wrought by magic
1 Vlssajjetlia. Cwiiy. reacl.s vliHtjjelrit.
- Text kutthita, wTongly, 1 think, for ,Sitih. M.S.S, of text and Coini/.
on text read kiklta and klkita (see Did.), rvhieh Corny. ex]ilains as
kuthita, lietlhCi santatta-vaUkaya, njHiri dhlpeim rurnti, tikhinan ti atlho
(‘hot sand below and burning heat above’), adding: ‘anyhow, this
word (pada) is in the uiigarbled Tipiteka-teacliing of tlie Buddha.’
^ Paveliyam'in.eiia. Corny, says ajxivitiyam'iiiena. * Cf. K.S. i, 12d n.
198
The Salayatana Booh [text iv, 290
power that a cool wind blew and there was a thunderstorm
and the sky rained down drop by drop.
Now Citta, the housefather, had this thought: Why, even
the junior of this company of brethren has such magic power !
Now when the venerable Mahaka reached the Pleasance
he said to the venerable chief elder: ‘ Enough of this, lord !’
‘ Yes, friend Mahaka, enough of this ! You have done
enough. Ser\uce enough^ has been done, friend Mahaka.’
So the elder brethren went to the residence, but the venerable
Mahaka went to his own lodging. Then Citta, the housefather,
came to see the venerable Mahaka, saluted him and sat down
at one side. So seated, Citta, the housefather, said to the
venerable Mahaka: —
‘ "Well for me, sir, if the worthy Mahaka would show me
something superhuman, some miracle of magic.’
‘ Then, housefather, do you put a cloak on the verandah
and scatter^ a bundle of grass.’
‘ Very well, sir,’ said Citta, the housefather, and did as he
was bidden.
Then the venerable Mahaka went into his lodging and shot
the bolt of the door, and so VTOught by magic power that a
flame came through the keyhole and the parts about the
door-bar and set the grass on fire but not the cloak. Then
Citta, the housefather, in alarm, with hair on end, beat out
the cloak and stood aside.
Then the venerable Mahaka came out of his lodging and said
to Citta, the housefather: ‘ Enough of this, housefather !’
‘ Yes, my lord Mahaka, enough of this ! Enough has been
done, my lord Mahaka. Enough service has been done, my
lord Mahaka. Let my lord, the worthy Mahaka, take his
pleasure in Macchikasanda. Delightful is MTld Mango Grove.
I will do my best to supply the worthy Mahaka with the
requisites of robes and alms, and lodging, comforts and
medicines in time of sickness.’
‘ That is kindly said, housefather.’
Then the venerable Mahaka, having set his lodging in order.
' Ptijilaiii eltumlii.
- Okd'iehi ^vippakiri. Corny.
199
XLi, vir, § 5] Kindred Sayings about Citta
took bowl and outer robe and left Macchikasanda, and in
thus departing from Macchikasanda he was gone for good
and came not back againd
§ 5. Kamabhu (i).
Once the venerable Kamabhu was staying at Macchikasanda
in Wild Mango Grove.
Then Citta, the housefather, came to visit the venerable
Kamabhu, and on coming to him saluted him and sat down at
one side. As he thus sat, the venerable Kamabhu said to
Citta, the housefather: —
‘ “ Pure-limbed,^ white-canopied, one-wheeled, the car
rolls on.
Lo ! he that cometh : faultless, stream-cutter, bond ■
less he.”
Of this that is said in brief, housefather, how say you the full
meaning should be regarded V
‘ Was this said by the Exalted One, sir V
‘ It was, housefather.’
‘ Then, sir, do you wait a moment while I look into the
meaning of it.’
So Citta, the housefather, was silent a moment, and then
said to the venerable Kamabhu: —
‘ “ Pure-limbed,” sir, is a term for the virtues. “ White-
canopied,” sir, is a term for release.® “ One- wheeled,” sir,
is a term for mindfulness. “ Rolls on,” sir, is a term for
coming and going. “ Car,” sir, is a term for body, of the
four great essentials compounded,'* of parents sprung, on rice-
1 Su?h iddhi, purely to iiiiprciS, is strongly tensurrd. Yinntja Texts,
iii, 80.
^ Xdanga = ‘ niddosa [id day).’ Corny. See K.8. ii, 189; Vd. 70,
§ 5; Ud.A. 370 {nelagga), where the same words are said of the dwarf-
brother Lakuutaka. Cf. Asl. 398 {Expos. 506).
* Vimulli, ‘the fruits of Arahantship,’ Corny., who remarks that
this was a hard thing for a layman to know; that it must be called
an inference of Citta’s. not a proof that he was Arahant. The brother
is. perhaps naturally, slow to admit a lajunan's insight.
* Cf. supra, § 103 n.
200
The Salmjatana Book [text iv, 292
gruel fed, impcruianent, of a nature to be worn away, pounded
away, broken and scattered. Lust, sir, is a fault. Hatred
is a fault. Illusion is a fault. In a brother who bas destroyed
the asavas, these are abandoned, cut down at the root, made
like the stump of a palm-tree, made things that have ceased
to be, so that they cannot sprout again in time to come.
Therefore a brother who has destroyed the asavas is “ fault-
less. “ That cometh,”^ sir, is a term for the Arahant.
“ Stream,” sir, is a term for craving. In a brother who has
destroyed the asavas, this is abandoned, cut down at the root,
made like the stump of a palm-tree, made something that
has ceased to be, so that it cannot sprout again in time to
come. Therefore, sir, a brother who has destroyed the
asavas is called stream-cutter.” Lust, sir, is a bond, hatred
is a bond, illusion is a bond. In a brother who has destroyed
the asavas these are abandoned ... so that they do not
sprout again in time to come. Therefore, sir, a brother who
has destroyed the asavas is called “ bondless.” Thus, sir,
as regards what was said by the Exalted One: —
“ Pure-limbed, white-canopied, one-wheeled, the car
rolls on.
Lo ! he that cometh: faultless, stream-cutter, bond-
less he,”—
thus, sir, shwdd be understood in full the meaning of this
saying in brief.’
‘ Good for you, housefather ! Well gotten for you, house-
father, that in you the eye of wisdom is conversant with
the profound teaching of the Enlightened One !’
§ G. Kiimabhu (ii).
Once the venerable Kamabhu was staying at Macchi-
knsanda in Wild Mango Grove.
Then Citta, the housefather, came to visit the venerable
^ Anlf/ha. Fur the word see Puli Diet. Anigha is properly an-igha,
not n'ujlia, as here explained by the housefather. Corny. ‘ niddukkha.'
2 Text has ayanlante for ayanian ti.
201
xLi, VII, § 6] Kindred Sayings about Citta
Kamabliu, and on coming to liini saluted him and sat down
at one side. So seated, Citta, the housefather, said to the
venerable Kamabhu : —
‘ Sir, how many activitie,s^ are there C
‘ There are three activities, housefather ; those of body,
speech and mind.’
‘ Well said, sir,’ said Citta, the housefather, pleased with the
venerable Kamabhu's reply, and welcomed it. Then he asked
a further question : —
‘ But what, sir, is the activity of body, what of speech, what
of mind V
‘ Inbreathing and outbreathing, housefather, is the activity
of body; though directed and sustained is the activity
of speech: perception and feeling are the activity of mind.’
‘ Well said, sir,’ said Citta, the housefather . . . and asked
again : —
‘ But why, sir, are inbreathing and outbreathing the activity
of body ? Why is thought directed and sustained the
activity of speech. IVliy are perception and feeling the
activity of mind V
‘ Inbreathing and outbreathing, housefather, are bodily
processes, dependent on body. Therefore are they called
“ the activity of body.” First one directs thought and sustains
it, then one utters speech. Therefore is thought directed
and sustained called “ the activity of speech.” Perception and
feeling are mental processes dependent on mind. Therefore
are they called “ the activity of mind.” ’
‘ Well said, sir,’ said Citta, the housefather . . . and asked
again : —
‘ But how, sir, comes the attainment of the ceasing of per-
ception and feeling 1 ’
‘ A brother, housefather, in attaining the ceasing of per-
ception and feeling does not think: “ I shall attain, I am
attaining, the ceasing of perception and feeling, I have at-
tained the ceasing of perception and feeling,” but his mind has
1 Sahkhdm. The section also occurs at M. i. 3U1. Lord Chalmers
(Dialogues, v, 215) translates 'plastic forces.’ Corny. =sankhanijali,
battlyatl ti.’
202 The Salayatana Booh [text iv, 294
been so practised that it leads him on to the state of being
sucb.’^
‘ Well said, sir,’ said Citta, the housefather. ... ‘ But,
sir, in attaining the ceasing of perception and feeling, what
states cease first ? Is it the activity of body or of speech or
of mind V
‘ In so attaining, housefather, a brother’s activity of speech
ceases first,^ then that of body, then that of mind.’
‘ Well said, sir. . . . But a brother who has so attained,
how does he differ from a dead man, from one who has made
an end V
‘ In a dead man, housefather, in one who has made an end,
the activity of body has ceased, become calmed. So also have
the activities of speech and mind, — they have ceased, become
calmed. Life has run out, vital heat has ceased, the faculties
are scattered. In him, housefather, who has attained the
ceasing of perception and feeling, the activity of body also has
ceased, become calmed. So also have the activities of speech
and mind. But his life has not run out, vital heat has not
ceased, the faculties have become clarified. That is the
difference between a dead man, one who has made an end,
and one who has attained the ceasing of perception and
feeling.’
‘ Well said, sir. . . . But how comes about the emerging
from attaining the ceasing of perception and feeling V
‘ In emerging from such attainment, housefather, a brother
does not think: “/ will now emerge, I am emerging, I have
now emerged from attaining the ceasing of perception and
feeling,” but his mind has been so practised that it leads him
on to the state of being such.’
‘ Well said, sir. . . . But when a brother is thus emerging
from it, what .states arise first ? Is it activity of body, of
speech, or of mind ?’
‘ In a brother so emerging from it, housefather, activity of
mind arises first, next that of body, and last that of speech.’
1 TiUhattrl ya Jiixinfli, or ‘ to thusness ’ (a term for Nibbaiia).
Cf. S. V, 90; Points of fontrorersy, 338, n. 1, where the S. passage is
overlooked. ^ In first jluinu speech cease.s.
xLi, VII, § 7] Kindred Sayings about Citta 203
‘ Well said, sir. . . . But when a brother has so emerged
from it, how many contacts touch him V
‘ When a brother has so emerged from it, housefather, three
contacts touch him: the void, the signless and the aimless
contact.’ ^
‘ Well said, sir. . . . But when one has so emerged from it,
how does a brother’s mind tend, slope, incline
‘ His mind tends to detachment,® housefather, it slopes to
detachment, it inclines to detachment.’
‘ Well said, sir !’ said Citta, the housefather, pleased with
the venerable Kamabhu’s words, and welcomed them and
asked yet another question : —
‘ But, sir, how many states are most useful for the attain-
ment of the ceasing of perception and feeling V
‘ Indeed, housefather, you ask last what you ought to have
asked first ! Yet will I explain to you. Two states are most
useful, housefather, for the attainment of the ceasing of per-
ception and feeling, — calm and insight.’
§ 7. Godatta.
Once the venerable Godatta’* ** was staying at Macchikasancla
in Wild Mango Grove.
Then Citta, the housefather, came to visit the venerable
Godatta, and on coming to him saluted him and sat down at
* Sniinato, animitto, apiMnihUo phmao. For these terms sec Dndt'h.
Psych. Elh., 92 Jf. and notes. He is ‘emptj- ’ of lust, etc., freed from
the three marks or signs of mrni., adukkhti. attd, and, being experienced
in dukkha, he desires notliing. fixes his aim on nothing but Nibbana.
Corny, refers to V.M. 6.>8. At Putisamhh., ii, 35, the homily begins :
‘ Brethren, there are three deliverances, that of the void, the signless,
the aimless.’ CJ. Expos., ii, 301.
^ The u.sual phrases for a river's course to the sea, ninna, poim,
pabbhdra.
** Viveka^' Nihbdnu.' Corny.
* Is this the Godatta of Brethren, 281 ? The story there reminds one
of that of Brlaam and his as.s. His fallen ox, eruelly beaten by him,
spoke with a human voice, and prayed that both might Ijo reborn
in reversed position. Godatta gave up all and ‘took orders.’
204
The Salayatana Booh [text iv, 296
one side. As lie tlius sat, the venerable Godatta said to
Citta, the housefather: —
‘ Housefather, this heart’s release and this utterly unworldly^
heart’s release, and this heart’s release that is by the void and
that which is signless, — ^are these states diverse in spirit,
diverse in letter, or are they the same both in spirit and in
letter V
‘ There is one view of the question,^ sir, according to which
these states are diverse both in spirit and in letter. But there
is another view, sir, according to which they are one and the
same both in spirit and in letter. But what, sir, is that view
according to which they are diverse both in spirit and in
letter ?
Herein,® sir, a brother dwells suffusing one quarter of the
world with his heart possessed of kindliness : so also the second,
third and fourth quarters: and in like manner above, below,
across,^ everywhere, for all sorts and conditions,® — the whole
world does he abide suffusing with a heart possessed of kindli-
ness that is widespread, grown great and boundless, free from
enmity and untroubled.®
And he does likewise with heart possessed of compassion,
possessed of sympathy, possessed of equanimity that is wide-
spread, grown great and boundless, free from enmity and
untroubled. This, sir, is called “ the heart’s release by a
boundless heart.”
And what, sir, is the heart’s release that is utterly unworldly ?
Herein, sir, a brother, passing utterly beyond the sphere
of infinite consciousness, with the idea of “ there is nothing at
^ Akincannft, ‘ without pos.session.s or clinging.'
- Pariijaija.
’’ CJ. M. i, :J8. The four brahmn-vihihax, or ’ sublime states.' or
‘dwellings’ of thought. ’Heart’ is more literallv ‘mind': “citta,
which is mind {iiiano). which i.s consciousness {ciniiCum)." See K.S.,
ii, 05. ll'e should say, ’will,’ >Sec infra, xlii. 8; I’.J/., cap. ix,
p]).
^ Tiriyay, expl. at ]'.M. :S08 as ‘the intermediate (piartcrs.’
“ Tc.xt read.s mbb' uttluildya, but connnontatois read sabb' attatdya,
which I follow here. V.il. Corny, ‘without distinction of persons.’
® Ai-ydpajjhay =‘ ?iiddukLhay.’ V.M. Corny.
xLi, VII, § 7 ] Kindred Sayings about Citta 205
all,” reaches and abides in the sphere of nothingness. This,
sir, is called “ the utterly unworldly heart’s release.”
And what, sir, is the heart’s release by the void ?
Herein, sir, a brother goes to the forest or the root of a tree
or a lonely spot, and thus reflects: “Void is this of self or of
what pertains to self.” This, sir, is called “ the heart’s
release by the void.”
And what, sir, is the heart’s release that is signless I
Herein, sir, a brother, without thought of all signs, reaches
and abides in that tranquillity of heart that is signless. This,
sir, is called “ the heart’s relea.se that is signless.”
Such, sir, is the view of the question according to which
states are diverse both in spirit and in letter.
And what, sir, is the view according to which states are one
and the same, both in spirit and in letter ?
Lust, sir, sets a limit. ^ Hate sets a limit. Illusion sets a
limit. In the brother who has destroyed the asavas these
are abandoned, cut down at the root, made like a palm-tree
stump, made unable to become, of a nature not to grow again
in future time. Of all the boundless ways^ of heart’s release,
the unshaken^ heart’s release is deemed supreme among them.
Truly that unshaken heart's release is void of lust, void of
hate, void of illusion.
Lust, sir, is a hindrance.'* Hate is a hindrance. Illusion is
a hindrance. In the brother who has destroyed the asavas
these are abandoned, cut down at the root. ... Of all the
unobstructed ways of heart's release, the unshaken heart’s
release is deemed supreme among them. Truly that unshaken
heart’s release is void of lust, void of hate, void of illusion.
Lust, sir, causes distinctive signs. Hate causes distinctive
1 PamCimi-karana. Corny, says it means ‘taking the measure of a
man.’ One does not know his nature till raga-dosa, etc., arise.
^ ‘ The four paths and the four fruits.’ Corny.
® Akiij)pa = ' arahiiUa-pliala-celovitimlli (which is the topmost of all
paths).’ Corny.
* Kihcamy = palibodha, a hindrance, lit. ‘a something.’ CJ. Uddna,
ii, 6, whore the sages are called akincam, worldlings Mkincajid (■ with
the somethings ’), hampered by possessions.
206
The Saldyatana Book [text iv, 298
signs. Illusion causes distinctive signs. In tlie brother who
has destroyed the asavas these are abandoned. ... Of all
the signless ways of heart’s release the unshaken heart’s release
is deemed supreme among them. Truly that unshaken heart's
release is void of lust, void of hate, void of illusion.
Such, sir, is the view according to which these states are one
and the same, both in spirit and in letter.’
§ 8. Nigantha.
Now at that time the Nigantha.^ Nata’s Son, had come
to ]\lacchikasancla together with a great company of the
Niganthas.
Now Citta, the housefather, heard it said: ‘ The Nigantha,
Nata’s Son, has come to Macchikasanda together with a great
company of the Niganthas.’
So Citta, the housefather, with a number of followers, went
to visit the Nigantha, Nata’s Son, and on coming to him
greeted him in friendly wise, and after the exchange of greet-
ings and courtesies sat down at one side.
As he thus sat, the Nigantha, Nata’s Son, said to Citta, the
housefather: ‘ Hast thou faith, housefather, in the teaching of
Gotama, the recluse, that there is a mental balance without
thought directed and sustained, that there is a ceasing of
thought directed and sustained ?’
‘ Herein, sir, I do not walk with faith in the teaching^ of
Gotama, the recluse, that there is a mental balance without
thought directed and sustained, that there is a ceasing of
thought directed and sustained.’
At these words, the Nigantha, Nata’s Son, looking rmmd®
on his own company, said : —
‘ I would have you look, sirs, how straight is this housefather
Citta, how guileless^ is this housefather Citta, how ingenuous
^ He was Vardhamana, the head of tlie Jain community. Cf. D.
i, 57. The word means ‘ free from bonds.’
2 I.e.. ‘ not with faith only.' Corny, says that to assert faith in a
teaching is the method of those who have not declared anna, realization.
^ Reading apaloketvd, as below, with 8inh. MSS. and MSS. of Corny.
Text has ullohelvd.
* Reading asafha for text’s amttha.
207
xLi, VII, § 8] Kindred Sayings about Citta
is this housefather Citta ! Why, he who should think there
can he any ceasing of thought directed and sustained, might
think the mind coidd be caught in a net, or that Ganga’s
stream could be held back with his own fist !’
‘ Now what think you, sir ? 'ii'hich is the more excellent,
knowledge or faith V
‘ Why, housefather, knowledge is more excellent than
faith.’ ^
‘ Now I, sir, if I so desire, aloof from lusts, aloof from states
that are evil, can enter upon the first trance, which is joined
with thought directed and sustained, born of solitude, zestful
and easeful, and can abide therein. I, sir, if I so desire, by the
cal min g down of thought directed and sustained, . . . can
enter on the second trance and abide therein. I, sir, if I so
desire, by the fading out of zest . . . can enter on the third
trance and abide therein. I, sir, if I so desire, by abandoning
ease . . . can enter on the fourth trance and abide therein.
Thus knowing, sir, thus seeing, believing what other recluse
or brahmin, should I hold that there is a mental balance
without thought directed and sustained, or that there is a
ceasing of thought directed and sustained V
At these words, the Nigantha, Nata’s Son, looking round
on his company, said : —
‘ I would have you look, sirs, how crooked is this housefather,
how crafty, how counterfeiting is this housefather Citta !’
'Now, indeed, sir, we understand yoiu: saying: “I would
have ye look, sirs, how straight is this housefather Citta, how
guileless, how honest is this housefather Citta.” And now
indeed we understand your saying: “I would have ye look,
sirs, how crooked is this housefather Citta, how crafty, how
dishonest is this housefather Citta.”
If, sir, your first assertion was true, your last was false.
And if your last was true, your first was false. Now here, sir,
these ten reasonable questions^ arise. If you know the way to
1 The three ‘ jewels ’ of the Jains — ^unlike the three later so called of
the Buddhists — were morals, faith, and knowledge.
^ Saha-dhammikd = sa-hlrand. Corny, says these are the Kumdra-
panha or ‘novice’s catechism ’ of ten questions. Cf. KhP. 2: /). i. 94.
208 The Salayatana Book [text iv, 300
reply to them, you should gwe me a counter-hlow along with
your company. One question, one explanation, one answer.^
Two questions, two explanations, two answers. Three, four,
five, six . . . ten questions, ten explanations, ten answers.’
Then Citta, the housefather, getting no reply to these ten
reasonable questions, rose up from his seat and went away.
§ 9 . The Unclothed {ascetic).
Now at that time Kassapa,- the Unclothed, an old family
friend, had come to Macchikasanda.
And Citta, the housefather, heard it said : ‘ They say our old
family friend Kassapa, the Unclothed, has come to Macchi-
kasanda.’ So Citta, the housefather, went to visit Kassapa,
the Unclothed, and on coming to him greeted him in friendly
wise, and after the exchange of greetings and courtesies sat
down at one side. So seated, Citta, the housefather, said to
Kassapa, the Unclothed: —
‘ How long have you been a Wanderer, worthy Kassapa 1’
■ Full thirty years, housefather, have I been a AVanderer.’
‘ In those thirty years, sir, have you come by any super-
human experience,^ any truly Ariyan excellence of knowledge
and insight, any comfortable life T
‘ In these full thirty years, housefather, that I have been a
Wanderer, I have never come by any superhuman experience,
nor any truly Ariyan excellence of knowledge and insight,
nor any comfortable life, — nothing but nakedness and a shaven
crown and dusting away the gravel.' ‘
Text reijydkaranaij. MSS. of Corny. hydl:aranaij.
- CJ. Dialog, i, 223 jf.; S. ii, 19, 22 for this Kassapa, the Unclothed.
“ Ullari-tnanussa-dhaimna. Corny, explains that the ten ways of
meritorious action (three of deed, four of speech, three of thought)
constitute the normal good man's life. Anything beyond this is uttariij.
CJ. M. i, 68 f., Sunakkhatta's attack, and lii, 157, where the Buddha
asks the same question of Anuruddha, Buddh. Ftych.. 1U5,
* Fdfdld-nipphotaridya, according to text. The word occurs here
only. Pali Diet. expl. as ‘plucking out the hair ’ (?), but Corny, reads
(paedla, gritty soil), and explains that a bunch of peacock's feathers
was used for beating away dust and grit from the place where one sits
on the ground, a painful thing for the naked !
xLi, VII, § 9] Kindred Sayings ahoxit Cifia 209
At these words Citta, the housefather, said to Kassapa, the
Unclothed : —
‘ A strange thing indeed ! A wonder indeed, the good
teaching of the hforui ! To think that in full thirty rears one
should come by no superhuman experience, no tridy Ariyan
excellence of knowledge and insight, nor any comfortable
life, — nothing but nakedness and a shaven crown and dusting
away the gravel !’
‘ But you, housefather, — how long is it since you entered
on the life of the disciple V
‘ I too, sir, have been full thirty yeiirs a disciple.’
‘ But in those full thirty years, housefather, have you come
by any superhuman experience, any truly Ariyan excellence of
knowledge and insight, any comfortable life ?’
‘ How should it not be so, sir ? I, sir, when I so desire, aloof
from lust, aloof from states that are exil, can enter upon the
first trance, which is joined with thought directed and sus-
tained, born of solitude, zestful and easeful, and abide therein.
I, sir, when I so desire, by the calming down of thought
directed and sustained, . . . can enter on the second trance
and abide therein. I, sir, if I so desire, by the fading out of
zest . . . can enter on the third trance and abide therein.
I, sir, if I so desire, by abandoning ease . . . can enter on
the fourth trance and abide therein. Why, sir, if I should
make an end earlier than the Exalted One, ’twere no wonder
if the Exalted One should pronounce thus of me: “ There is
no fetter, bound by which Citta, the housefather, could come
back again to this world.” ’
At these words Kassapa, the Unclothed, said to Citta, the
housefather : — ■
‘ A strange thing, indeed ! A wonder, indeed, the good
teaching of the Korm ! To think that a householder, one
who wears white clothes, should come to such superhuman
experience, such truly Ariyan excellence of knowledge and
wisdom, such comfortable living. Oh, housefather, may I
get ordination in this Norm-discipline ? May I get full
ordination V
Thereupon Citta, the housefather, took Kassapa, the Un-
IV 14
210 The Salayatana Booh [text iv, 302
clothed, to some elder brethren. And on coming to them
he said : —
‘ Sirs, this is Kassapa, the Unclothed, an old family friend
of ours. Let the elders ordain this man. Let them give him
full ordination. I for my part will do my best to supply the
requisites of robes, alms and lodging, and comforts and
medicines in time of sickness.’ ^
So Kassapa, the Unclothed, got ordination in the Norm-
discipline, got full ordination. And not long after he was
ordained did the venerable Kassapa, dwelling solitary, secluded,
zealous, ardent and aspiring, in no- long time attain that
goal supreme of the righteous life, to win which the clansmen
rightly go forth from home to the homeless. So that in that
very life, of himself, he fully understood it, realized it and
abode therein, and knew: ‘Destroyed is rebirth, lived is the
righteous life, done is the task, for life in these conditions there
is no hereafter.’
So the venerable Kassapa was yet another of the Arahants.
§ 10. Seeing the sich.
Now at that time Citta, the housefather, was sick, afflicted,
stricken with a sore disease.
Then a number of devas that dwell in gardens,® forest and
trees, devas that dwell in healing herbs and forest trees,
gathered and came together and said to Citta, the house-
father : —
‘Aspire thus, housefather: “In future time may I be a
rajah, a world-ruler.” ’
At these words Citta, the housefather, replied to those devas
that dwell in gardens , . . and forest trees : ‘ That is a thing
impermanent, that is a thing unstable, that must pass and
be left behind.’
At these words the comrades and blood-relations of Citta, the
housefather, said to him: —
‘ Set up mindfulness, good master ! Talk not at random.’
^ Cf. supra. 3[a}mk-a, xli, § 4. ^ Text omits no.
^ According to Corny, they are fairies that dwell on flowers and fruits.
xLi, VII, § lo] Kindred Sayings about Citta 211
‘ W'liat have I said that makes you tell me to set up mind-
fulness and talk not at random V
‘Why, good master, you said this: “That is a thing im-
permanent, that is a thing unstable, that must pass and he
left behind.” ’
‘ Yes, but I said that to the dev'as that dwell in gardens,
forest and trees, devas that dwell in healing herbs and forest
trees, who said to me: “ Aspire thus, housefather : ‘In future
time may I be a rajah, a world-ruler.’ ” ’
‘ Wdiat significance, housefather, did the devas that dwell
in gardens . . , see, so as to say: “Aspire, housefather, to
be a rajah, a world-ruler ” ?’
‘Those devas . . . thought thus: This Citta, the house-
father, is a virtuous man, of a lovely nature. If he aspire to
be in future time a rajah, a world-ruler, the righteous aspira-
tion of the heart, righteous in its very purity, will prove a
blessing to the virtuous man, will bring forth righteous fruit.
Seeing such significance did those devas . . . say: “Aspire
thus, housefather: In future time may I be a rajah, a wurld-
ruler.” Then I said to them: “ That is a thing impermanent,
that is a thing unstable, that must pass and be left behind.” ’
‘ Then, good master, do you instruct us.’
‘ Wherefore thus must ye train yourselves : Possessed of faith
unfaltering in the Buddha will we be, saying: “ ’Tis he, that
Exalted One, Arahant. the Fully Enlightened One, perfect
in knowledge and practice, world knowur, unsurpassed
charioteer of men to be tamed, teacher of devas and mankind,
a Buddha, an Exalted One.
— Possessed of faith unfaltering in the Korm wall we be,
saying: “ Well proclaimed by the Exalted One is the Norm,
a thing to be seen in this very life, not a thing of time, inviting
to come and see, leading onwurd, to be realized by them that
are wise, each for himself.
— Possessed will we be of faith unfaltering in the Order,
saying: “Walking righteously is the Exalted One’s Order of
Disciples, walking in the right way is the Exalted One’s Order
of Disciples, wulking dutifully is the Exalted One’s Order of
Disciples, to wit, the four pairs of men, the eight sorts of men.
212
The Salayatana Booh [text iv, 304
that is the Exalted One’s Order of Disciples, worthy of honour,
worthy of respect, worthy of oflierings, worthy to be saluted
with uplifted palms, a field of merit unsurpassed for the world.
— Wiatsoever worthy offering there be in our clan, all that
shall be imparted without favour to righteous ones^ that are
of lovely nature.”
Tlius must ye train yourselves.’
So, when he had inclined the hearts of his comrades and
blood-relations towards the Buddha, the Norm and the Order,
when he had e.stablished them in giving up, Citta, the house-
father, made an end.
^ Corny, appropriates the.se qualitie.s for the hhikhlms.
PART VUI
lCHAPTER XLIl]
KINDRED SAYINGS ABOUT HEADMEN
§ I. Wrathful}
Once the Exalted One was staying near Savatthi at Jeta
Grove in Anathapindika’s Park.
Then Wrathful, the headman, came to see the Exalted One,
and on coming to him, he saluted him and sat down at one
side. So seated, Wrathful, the headman, said to the Exalted
One: —
‘ Pray, lord, what is the reason, what is the cause, why
such and such an one is styled “ wrathful,” and what the
reason, what the cause w'hy such and such an one is styled
“ kindly ” r;-
‘ Herein, headman, a certain man’s passion is not
abandoned. Owing to that others harass him. Harassed
by others he shows vexation. Thus is he styled “wrath-
ful.” Resentment is not abandoned. Owing to that others
harass him. Harassed by others he shows vexation. Thus
is he styled “ wwathful.” Illusion is not abandoned. Owdng
to that others harass him. Thus harassed by others he is
styled “ wrathful.” That, headman, is the reason, that is the
cause why such and such an one is styled “ wrathful.”
Now herein, headman, if a certain man's passion is aban-
doned, owing to that others do not harass him. Unharassed
by others he shows no vexation. Thus is he styled “ kindly.”
Resentment is abandoned. Owdng to that others do not
r Canda (pron. Chanda). Corny, says the nickname was applied by
the elder brethren who compiled the text.s. The term gdtnani, which
gives the title to this collection or suyyutlu, is applied to any chieftain
of a band, village headman, or company -manager, etc.
2 Suntla {/iu-mlu) Gk. evfierys.
214
The Salayatana Book [text iv, 305
harass him. Uuharassed by others he shows no vexation.
Thus he is styled “ kindly.” If illusion be abandoned, others
do not harass him. Unharassed by others he shows no
vexation. Thus is he styled “ kindly.” That is the reason,
that is the cause, headman, why a certain one is styled
“ kindly.” ’
At these words Wrathful, the headman, said to the Exalted
One: —
‘ Excellent, lord ! Excellent it is, lord ! Just as if one
should raise what is overthrown, or show forth what is hidden,
or point the way to him that wanders astray, or hold up a
light in the darkness that they who have eyes may behold
objects, — even as in divers ways hath the Norm been set
forth by the Exalted One. To the Exalted One, lord, I go
for refuge, to the Norm and to the Order of Brethren. May
the Exalted One accept me as a lay disciple, as one who hath
gone to him for refuge, from this day forth so long as life
doth last.’
§ 2. Leaf-basket}
Once the Exalted One was staying near Rajagaha, in Jeta
Grove at the Squirrels’ Feeding-ground.
Then Talaputa, the stage-manager, came to the Exalted
One, saluted him and sat down at one side. So seated,
Talaputa, the stage-manager, said to the Exalted One;—
‘ I have heard, lord, this traditional saying of teachers of
old who were actors, to wit: speaking of stage-players they
said: “A player who on the stage or in the arena makes
people laugh and delights them by his counterfeiting of the
truth, when body breaks up, after death is reborn in the
^ Put i. These sectional headings are really mnemonic abbreviations
of the full names of the characters. The name tala-jmta (a basket of
woven palm-leaves so commonly used in the East. CJ. Brethren,
p. dlS) was given to him, saj's Corny., because his complexion was
bright and cheerful, like the colour of a cluster of ripe palm-fruit,
probably referring to the beautiful colour of a bunch of wuld dates.
But the connexion is not clear. Our text and some MSS. of text
and Corny, have lala. After his ordination, this brother describes his
experiences in striking verses, well rendered at Brethren, 369 ff.
xLii, vin, § 2 ] Kindred Sayings about Headmen 215
company of the Laughing Devas.” What says the Exalted
One in this matter V
‘ Enough, manager ! Let be. Ask me not this question.’
Then a second time did Talaputa, the stage-manager, put
the same question, and the Exalted One replied : —
‘ Enough, manager ! Let be. Ask me not this question.’
Then a third time did Talaputa, the stage-manager, put the
same question, asking; ‘ What says the Exalted One in this
matter V
‘ True it is I did not permit your question, saying ; ‘ ‘ Enough ,
manager ! Let be. Ask me not this question.” Neverthe-
less I will expound this thing to you.
In the case of those beings, manager, who aforetime were
not free from lusts, but were bound with the bond of lust;
who aforetime were not free from resentment, but were bound
with the bond of resentment: who aforetime were not free
from illusion, but were bound with the bond of illusion, —
in such cases, a player who on the stage or in the arena brings
about lustful, resentful, or illusory states of mind, so that
such beings become still more lustful, still more resentful, still
more deluded, — being himself drugged and slothful, he drugs
and makes others slothful, — such an one, when body breaks
up, after death is reborn in the Purgatory of Laughter.^
Now if his view of the matter is as you say: “ Whatsoever
player on the stage or in the arena makes people laugh and
delights them with his counterfeiting of the truth ... is
reborn in the company of the Laughing Devas,” then I declare
his view is perverted. Now, manager, I declare that for one
who is guilty of perverted view there are two paths open, one
is Purgatory and the other is rebirth as an animal.’ “
At these words, Talaputa, the stage-manager, cried aloud
and burst into tears. (Then said the Exalted One: — )
‘ That was why I disallowed your question, saying :
“ Enough, manager ! Let be. Ask me not that question.” ’
1 Pahasa niraya. Not a distinctive purgatory, say.s Corny., but a
section of Avici, where actors in imagination play their parts again,
and are ‘ cooked.’
* C/. M. i, 388; Pis. of Conlr., 290.
216 Ihe Saldyatam Book [text iv, 308
‘ But, lord, I am not lamenting for that. I lament at
the thought that for many a long day I have been cheated,
deceived and led astray by teacher after teacher, actors, in
the belief that a player who on the stage or in the arena makes
people laugh and delights them by his counterfeiting of the
truth is reborn in the company of the Laughing Devas.
Excellent, lord ! Excellent it is, lord ! Just as if one
should raise what is overthrown, or show forth what is hidden,
or point out the way to him that wanders astray, or hold up
a light in the darkness so that they who have eyes may
behold objects, — even so in divers ways hath the Norm been
set forth by the Exalted One. To the Exalted One I go for
refuge, to the Norm and to the Order. 0 that I might gain
ordination from the Exalted One, that I might gain full
ordination.’
So Talaputa, the stage-manager, got ordination from the
Exalted One, got full ordination. And not long after doing
so the venerable Talaputa, dwelling solitary . . . was yet
another of the Arahants.
§ J. Fighting-man.
Then Fighting-man,^ the trainer, came to see the Exalted
One. ... As he sat at one side. Fighting-man, the trainer,
said to the Exalted One:^ —
‘ I have heard, lord, this traditional saying of teachers of
old who were fighting-men; A fighting-man who in battle
exerts himself, puts forth effort, thus exerting himself and
putting forth effort is tortured and put an end to by others.
Then, when body breaks up, after death he is reborn in the
company of the Devas of Passionate Delight.’’ “ ^\Tiat says
the Exalted One of this V
‘ Enough, trainer ! Let be. Ask me not this question.’
Then a second time Fighting-man, the trainer, put the same
cpiestion (and got the same reply), and yet a third time put
1 YmUia-ajlvo. He get his living hy fighting, and was tlius called
by the elders who compiled the texts. Corny. As above, gamatii
means here ‘ head of a band,' possibly ‘ captain of free-lances.
- Saruhjita.
xLii, vm, §3] Kindred Sayings about Headmen 217
the same question, asking : ‘ A^^lat says the Exalted One of
this V
‘ True it is, trainer, that I do not^ admit your question, and
said: “ Enough, trainer ! Let be. Ask me not this question.”
Nevertheless I will expound it to you.
In the case of a fighting-man who in battle exerts himself,
puts forth effort, he must previously have had this low,
mean, perverse idea : “ Let those beings be tortured, be bound,
be destroyed, be exterminated, so that they may be thought
never to have existed.” Then, so exerting himself, so putting
forth effort, other men torture him and make an end of him.
When body breaks up, after death he is reborn in the Purgatory
of Quarrels.'^
Now if his view was this: “ A fighting-man who exerts him-
self, puts forth effort in battle, thus exerting himself, thus
putting forth effort, is tormented and made an end of by
others. AATien body breaks up, after death he is reborn in the
company of the Devas of Passionate Delight,” — then I say
that view of his is perverted. Now, trainer, I declare that
for one who is guilty of perverted view one of two paths is
open, either purgatory or rebirth as an animal.’
At these words Fighting-man, the trainer, cried aloud and
burst into tears. (Then said the E.xalted One: — )
‘ That was why I disallowetl your question, trainer, saying:
“ Enough, trainer ! Let be. Ask me not this question.” ’
‘ But, lord, I am not lamenting for that, but at the thought
that for many a long rlay I have been cheated, deceived and
led astray in the past by teacher after teacher, fighting-men,
in the belief that any fighting-man ... is reborn in the
company of the Devas of Passionate Delight.
Excellent, lord ! . . . {as before) . . . from this day forth,
so long as life lasts, may the Exalted One regard me as one
who has gone to him for refuge.’
^ LdblUiini here, but in the previous section wUattliay.
“ Siirdjilii Ximija. The texts confuse the two words, .saninjitti for
the Demlohi and sumjila for the Xiraya. As above, Corny, says it is
not a distinctive purgatory, but a part of Aeici. where fighting-iuen
of all sorts fight in imagination and are ‘cooked.’
218
The Salayatana Book [text iv, 310
§ 4. Elephant.
Then Mahout/ the head keeper, came to see the Exalted
One . . .
{Text omits the particulars and merely gives this) — ‘ ... so
long as life doth last.’
§ 5. Horse.
Then Jockey,^ the head trainer, came to see the Exalted One
. . . saluted him and sat do-wn at one side.
{With the exception of the name all is as in § 3.)
§ G. Westlander^ (or The dead man).
Once the Exalted One was staying at Ealanda^ in Pavarika
Mango Grove.
Then Asibandhaka’s Son,® the headman, came to see the
Exalted One and, on coming to him saluted him and sat dowm
at one side. So seated, Asibandhaka’s Son, the headman,
said to the Exalted One : —
‘ Lord, the brahmins of the west, who are carriers of
waterpots, wearers of lily-garlands, purifiers by w'ater, fire-
worshippers, when a man has died and made an end, — they
lift him up and carry him out,® call on him byname^ and speed
him heavenwards. But the Exalted One, who is Arahant,
an All-enlightened One, is able to bring it about that the whole
world, when body breaks up, after death can be reborn in the
Happy Lot, in the Heaven World.’
‘ As to that, headman, I will question you. You may reply
as you think fit. Now what think you, headman ? Suppose
a case where a man is a taker of life, a taker of what is not
* Halth' Cirohii, here the nickname for the head-keeper.
^ aroha, a nickname as above.
^ Paccha-hhumaka, probably of the land west of the modern Delhi.
* In Magadlia, where afterwards was the famous university.
® 'Snake charmer.’ At § 8 infra he is styled ‘follower of the
Unclothed.’
® Text uyynpenli (they bring out the body). Sinh. MSS. of text have
assaynpenti. Those of Corny, have this and uasuydpenti, probably a
confusion of the first and ussdpenti Corny, says it is equal to upari-
ydpeiili. With the following argument cf. Dial, i, Tevijja-Sta, pp. 309 If.
’ 'lent sanndpevii : Corny, samaiihdpenli.
XLii, viii, § 6 ] Kindred Sayings about Headmen 219
given, a wrong-doer in respect of sensual passion, a liar, a
backbiter, of bitter speech, a babbler and covetous, of male-
volent heart, of perverted view. Then a great multitude
gathers and throngs together, aspires and praises him and goes
about with uplifted palms, saying : “ May this man, when
body breaks up, after death be reborn^ in the Happy Lot,
in the Heaven World.” Now what think you, headman 1
Pray would that man, owing to the aspirations and praises of
that great multitude, owing to their going about with uplifted
palms, — would that man, when hody breaks up, after death
be reborn in the Happy Lot, in the Heaven World V
‘ Surely not, lord.’
‘ Again, headman, suppose a man hurls a huge, great rock
into a deep, deep pool of water. Then a great multitude
gathers and throngs together and aspires and praises it and
goes about with uplifted palms, saying: ” Rise up, good rock !
Float up, good rock ! Float ashore, good rock !” Now what
think you, headman ? Would that huge, great rock, because
of the aspirations, because of the praises, because of the
going about with uplifted palms of that great multitude, —
would it rise up or float up or float ashore 1’
‘ Surely not, lord.’
‘ Even so, headman, whatever man is a taker of life, a taker
of what is not given, a wrong-doer in respect of sensual passion,
a liar, a backbiter, of bitter speech, a babbler and covetous,
with malevolent heart, of perverted view, — ^however much
a great multitude, gathering and thronging together, might
aspire and praise him and go about with uplifted palms,
saying: “ May this man, when body breaks up, after death be
reborn in the Happy Lot, in the Heaven World,” yet would
that man, when body breaks up, after death be reborn in the
Woeful Lot, in the Do^vnfall, in Purgatory.
Now what think you, headman 1 Suppose that in this case
in a man who abstains from taking life, who abstains from
taking what is not given, who abstains from VTong action in
respect of sensual passion, from lying, from backbiting, from
^ .Text should read upiipihjjuUu, It, as iu the next section.
220 The SalSyatana Booh [text iv^ 313
bitter speech and babbling, who is not covetous, not of male-
volent heart, a man of right view, — then a great multitude,
gathering and thronging together, aspire and praise him and
go about with uplifted palms, saying: “May this ma»i . . ,
be reborn in the Heaven World,” what think you, headman ?
Would that man, because of the aspirations and praises and
going about with uplifted palms of that great multitude, be
reborn in the Woeful Lot, in the Downfall, in Purgatory V
‘ Surely not, lord.’
‘ Suppose again, headman, a man plunges a jar of butter
or a jar of oil into a deep, deep pool of water, and breaks it,
and it^ becomes shreds or fragments and sinks down to the
bottom ; but the butter or oil that was in it floats up to the top.
Then suppose a great multitude, gathering and thronging
together, aspires and praises it, and goes about with uplifted
palms, saying: “Sink down, good butter! Sink in, good
butter ! Go to the bottom, good butter and oil !” What
think you, headman ? Would that butter and oil, because of
the aspirations and praises and going about with uplifted
palms of that great multitude, — would they sink down, would
they sink in, would they go to the bottom V
‘ Surely not, lord.’
‘ Even so, headman, whatever man abstains from taking life
and so forth, however much a great multitude . . . might
aspire . . . and pray for his rebirth in Purgatory, yet would
he be reborn in the Happy Lot, in the Heaven World.’
At these words Asibandhaka's Son, the headman, said to the
Exalted One: —
‘ Excellent, lord ! Excellent it is, lord ! . . . (as before)
... so long as life doth last, as one who has gone to him for
refuge.’
§ 7 . Teaching.
Once the Exalted One was staying at Nalanda, in Pavarika
Mango Grove.
Then Asibandhaka’s Son, the headman, came to see the
' In the te.\t ya and m should he omittetl. They rest on the authority
of one MS. only, and ( omy. omits them.
XLii, VIII, § 7] Kindred Sayings about Headmen 221
Exalted One, and on coming to him saluted him and sat down
at one side. So seated . . . lie .said: —
‘ Does not the E.xalted (_>ne, lord, dwell in compassion for
every living thing ?'
‘ Yes, headman, the Tathagata does so dwell.’
‘ But, lord, does the Exalted One teach the Yorm in fulB
to certain ones, but to certain others he does not teach the
Norm in full V
‘ Now, headman, as to this I shall question you. Do you
reply as you think fit.
Now what think you, headman ? Suppose a yeoman farmer^
here has three fields, one excellent, one moderate, and one
poor, hard, saltish, of bad soil. Now what think you, head-
man ? When that yeoman farmer wants to sow his seed,
which field would he sow first, the excellent field, the moderate
field, or the one that is poor, hard,® saltish, of bad soil V*
‘ That yeoman farmer, lord, wishing to sow his seed, would
first sow the excellent field, and having done so he would sow
the moderate one. Having so done he might and might not
sow that field that is poor, hard, saltish, of bad soil. AVhy so ?
Because in any case it might do for cattle-food.’
‘ Well, headman, just like that excellent field are my
ordained disciples, both men and women. I teach them the
Norm that is lovely in its beginning, lovely in its middle and
lovely in its ending, both in spirit a nd in letter. I make known
to them the righteous life that is wholly perfect and utterly
pure. dVhy is that ? Because, headman, these people abide
with me for their island, with me for their cave of shelter, me
for their stronghold, me for their refuge.
Then, headman, just like that moderate field are my lay-
disciples, both men and women. I teach them the Norm
that is lovely in its beginning, lovely in its middle and lovely
in its ending, both in spirit and in letter. I make known
1 Sakkaccay. - Kassaka. lit. ploughman.
3 Jangala (jungle), expl. by Coiny. as ‘ stiff, not soft.’
* Corny, reads bhumi for te-vt’s hJiumikay. The parable reminds us
of that of the Sower in N.T.
222 The Saldyatana Book [text iv, 316
to them the righteous life that is wholly perfect and utterly
piu-e. ^Vhy is that ? Because, headman, these people abide
with me for their island, with me for their cave of shelter, me
for their stronghold, me for their refuge.
Then, headman, just like that field that is poor, hard, saltish,
of bad soil, are my^ wandering recluses and brahmins that
hold other views than mine. To them also I teach the Norm
that is lovely in its beginning, lovely in its middle, lovely
in its ending, both in spirit and in letter, I make known to
them the righteous life that is wholly perfect and utterly pure.
IVliy so ? Because if so be they understand but a single
sentence of it, that would be to their profit and happiness for
many a long day.
Again, headman, suppose a man has three waterpots, one
not cracked, not leaky, not letting (water) run to waste and
one waterpot not cracked, but leaky and letting water run
to waste: and one waterpot that is both cracked and leaky,
and letting water run to waste. Now what think you, head-
man ? If that man wants to store up water, which pot
would he put it in first, — in the one that is not cracked, not
leaky, not letting water run to waste ? Or would he put it
in the pot that is not cracked, but leaky, letting water run
to waste 1 Or would he put it in the one that is both cracked
and leaky, and letting water run to waste V
‘ Why, lord, that man would first store his water in the
first-named pot, then in the second, and as to the third he
might or he might not put it in that. Why so ? At any rate
the water might do for washing pots.’
‘ Well, brahmin, just like that waterpot, first-named are
my ordained disciples, both men and women. I teach them
the Norm ... I make known to them the righteous life . . .
"Wliy so ? Because, headman, those people abide with me
^ Mayhatj of the two first comparisons is repeated here, possibly
for the sake of the framework. Nowhere else, as far as I know, does
the Buddha call the heretics ‘his.’ One recalls the saying of Jesus.
‘ other sheep I have.’
^ Ahdri, aparihdri. Corny, udnhty tm harati, lui harita-parihdriyeti.
PCili Diet. s.v. has ‘ worth (?) keeping.’ Hdriy generally = capax.
xLii, VIII, § 8] Kindred Sayings about Headmen 223
for their island, with me for their cave of shelter, me for their
stronghold, me for their refuge.
Again, headman, just like that second-named waterpot
are my lay-disciples both men and women. I teach them
the Norm ... I make known to them the righteous life . . .
that is utterly pure. A^diy so ? Because, headman, they
abide with me for their island . . . for their refuge.
Again, headman, just like that waterpot that is both
cracked and leaky, and letting water run to waste, are my
wandering recluses and brahmins that hold other views than
mine. I teach them the Norm that is lovely in its beginning,
lovely in its middle and lovely in its ending, both in spirit and
in letter. I make known to them the righteous life that is
wholly perfect and utterly pure, ^^'hy so 1 Because, head-
man, if so be they can understand a single sentence, that will
be for their profit and happiness for many a long day.’
At these words Asibandhaka’s Son said to the Exalted
One: —
‘ Excellent, lord ! Excellent it is, lord ! . . . Let the
Exalted One accept me as a lay-disciple from this day forth
so long as life shall last, as one who has taken refuge in him.’
§ 8. The conch}
Once the Exalted One was staying at Nalanda in Pavarika
Mango Grove.
Then Asibandhaka’s Son, the headman, a follower of the
Unclothed,^ came to see the Exalted One. ... As he sat at
one side the Exalted One said to him : —
‘ Headman, in what way does the Unclothed, Nata’s Son,
teach doctrine to his followers V
‘ Thus, lord, does the LTnclothed, Nata’s Son, teach doctrine
to his followers; “'Whosoever slayeth a living creature, — all
such go to the Woeful Lot, to Purgatory. Whosoever taketh
what is not given, whosoever acts wrongly in respect of sensual
1 Sankha.
2 Left untranslated above: NigantJia. He would by liis fellow-Jains
be described as a Dlgamhara, air-clothed.
224 The Salayatanci BooJc [text iv, 317
passion, whosoever tells lies, — all such go to the Woeful Lot,
to Purgatory. According as a man habitually^ lives, so goes
he forth- to his destiny.” That, lord, is how the Unclothed,
Xata's Son, teaches doctrine to his followers.’
‘ But you say, headman, “According as a man habitually
lives, so goes he forth to his destiny.” That being so, no one
will go to the Woeful Lot, to Purgatory, according to the
teaching of the Unclothed, Nata’s Son.
Now what think you, headman ? If a man takes life by
night or by day or from time to time, which of the three times
is the most habitual to him, that in which he slays or that
in which he slays not V
‘ Wliy, lord, of course in such case the time during which
he is not slaying is the more habitual to him.’
‘ But you say, “ According as a man habitually lives, so
goes he forth to his destiny.” This being so, no man
at all goes to the Woeful Lot, to Purgatory, according to the
teaching of the Unclothed, Nata’s Son.
Now what think you, headman 1 If a man takes what is
not given by night or by day or from time to time, which of
the three times is the more habitual to him, that in which
he is stealing or that in which he is not stealing V
‘ Mdiy, lord, of course in such case the time in which he is
not stealing. . . .’
‘ But you say, “ According as a man habitually lives . . .”
So none go ... to Purgatory. Now what think you, head-
man 1 If a man acts wrongly in respect of sensual passion
... if he be a liar, which of these three times is the more
habitual to him V
‘ Wliy, lord, of course that in which he is not so doing is the
more habitual to him.’
‘ But you say, “ According as a man habitually lives . . .”
So no one goes to . . . Purgatory.
Now herein, headman, if a certain teacher teaches such
doctrine as this, his follower has faith in his teacher. He
thinks thus : My teacher teaches this doctrine, holds this view :
‘ Bahulatj bahulaij.
^ Xiyyati (neli), lit. ‘ goe.s forth.’
xLii, VIII, § 8] Kitidred Sayings about Headmen 225
“ Whoso slayeth a living creature, — all such are hound for the
Woeful Lot, for Purgatory.” Now I too have slain a living
creature, so I am bound for the Woefid Lot, for Purgatory.
So he lays hold of that view, and not abandoning that saying,
that thinking, not renouncing that view, he is cast into
Purgatory sure enough.^
He thinks thus: My teacher teaches this doctrine, holds
this view: “ Whoso taketh what is not given, — all such are
bound for the Woeful Lot, for Purgatory.” Now I too have
taken what is not given, so I am bound ... for Purgator}^.
So he lays hold of that view, and not abandoning that saying,
that thinking, not renouncing that view, he is cast into
Purgatory sure enough.
He thinks thus: My teacher teaches this doctrine, holds
this view: “'Whoso acteth WTongly in respect of sensual
passion . . . Whoso telleth lies, — all such are bound . . .
for Purgatory.” "Why I too have done these things, so I am
bound ... for Purgatory. So he lays hold of that view,
and, not abandoning that saying, that thinking, he is cast
into Purgatory sure enough.
Now herein, headman, the Tathagata arises in the world, the
Arahant, the Fully Enlightened One, the Happy One, the
Charioteer of men to be tamed. Teacher of Devas and mankind,
the Buddha, the Exalted One. He censures, strongly censures
taking life, saying: “Abstain ye from taking life.” He
censures, strongly censures stealing, wrong-doing in respect
of sensual passion, and falsehood, saying: Abstain ye from
that.”
Now, headman, the disciple has faith in his master, and
thus he ponders: The Exalted One in divers ways censures,
strongly censures the taking of life, saying, “ Abstain ye from
taking life.” Now by me such and such creatures have been
1 Tlie text's uathO. liahuj should piobably be yatlmhliatmj, the usual
phrase. C/. A. i, 8, 105; ii,20 ff.-, liiv., 12, 26, etc. The idea of dropping
something taken up. The phrase at Itiv. where it reads ijatha bhaiaij
(thatay) is explained by the gdtha which follows, yuthd ImritvCi nikkhi-
peyya, which supports the reading luitay. See Pali Diet., which favours
the idea of retribution. J.d. on A. i, 8: ‘ — yaihd dharilva thapilo.'
15
IV
226 The Salayatana Book [text iv, 321
slain. That is not well done. It is not good. Moreover as
a result of it I may be remorseful at the thought ; That evil
deed cannot be undone by me.
So pondering, he abandons that slaying of creatures, and
in time to come he is one who abstains from slaying. Thus
does he get beyond this evil deed.
He ponders thus ; The Exalted One in divers ways censures,
strongly censures the taking of what is not given . . . wrong
conduct in respect of sensual passion . . . and lying, saying,
“ Abstain ye from these things.” Now I have taken such and
such things not given ... I have acted wrongly in such and
such ways in respect of sensual passion ... I have told such
and such falsehoods. That is not well done. It is not good,
iloreover as a result of that I may be remorseful at the thought :
That evil deed cannot be undone. So pondering he abandons
that stealing, that wrong practice in sensual passion, that
falsehood, and in time to come is one who abstains from such
deeds. Thus does he get beyond those evil deeds.
By abandoning the slaying of creatures he becomes an
abstainer from slaying. By abandoning stealing . . . wrong
practice in respect of sensual passion ... by abandoning
falsehood he becomes an abstainer from those things. By
abandoning backbiting, bitter speech and idle babble he
becomes an abstainer from them. By abandoning covetous-
ness he becomes uncovetous, by abandoning malevolence he
becomes one not malevolent of heart. By abandoning per-
verted view he becomes one of right view. This Ariyan
disciple, headman, being thus freed from coveting, freed from
malevolence, not bewildered, but self-possessed and concen-
trated, abides suffusing one quarter of the world with a heart
full of kindliness, likewise the second quarter, the third and
fourth quarters, likewise above, below, across, everywhere,
for all sorts and conditions,^ — ^the whole world does he abide
suffusing with a heart possessed of kindliness that is wide-
spreading, grown great and boundless, free from enmity and
peaceful.
^ Cf. Bk. vii above, § 7.
xLii, VIII, § 8 ] Kindred Sayings about Headmen 227
Even as, headman, a stout conch-blower^ with slight effort
gives notice to the four quarters, — even so, headman, by
that kindliness that releaseth the heart, thus practised, what-
soever finite thing there be,- naught is left out, naught remains
apart from it.
That Ariyan disciple, headman, thus freed from coveting,
freed from malevolence, not bewildered, but self-possessed and
concentrated, with a heart possessed by compassion ... by
sympathy ... by equanimity, abides suffusing one quarter
of the world, likewise the second, third and fourth quarters :
likewise above, below, across, everywhere, for all sorts and
conditions, — the whole world does he abide suffusing with
heart possessed of equanimity that is widespreading, grown
great and boundless, free from enmity and peaceful.
Even as, headman, a stout conch-blower with slight effort
gives notice to the four quarters, even so, headman, by that
equanimity which releaseth the heart, thus practised, what-
soever finite thing there be, naught is left out, naught remains
apart from it.’
At these words Asibandhaka’s Son, the headman, said to
the Exalted One: —
‘ Excellent, lord ! Excellent it is, lord ! . . . Let the
Exalted One accept me as a lay-disciple from this day forth
so long as life shall last, as one that hath gone to him for
refuge.’
1 Cf. Dialog, i, 31S; *1. v, 299. The conch-blower, trans. ‘ trumpeter ’
there, is the town-crier of the cast, like the lam-lam man.
^ Yam pamma-katay kammay =: kamuvacaray (the world of sensuous
pleasure), this and the next world. Appamanakatay is rupdvacaray.
Corny, says, ‘ like the mighty ocean flooding a little creek ... he even
reaches up to Brahma.’ At Jdt. ii, No. 169, the saying occurs thus :
To ve, me.ttena ciltena sabbalok' anukampati
Uddhay adho ca tiriyaii ca appamdnena sabba-^o,
Appamdnay hitay cittay paripunnay subhavilay,
Yay pamdna-katay kammay im lay latravasis-snti.
where Dr. Rouse trans. differently: ‘ (in such a heart) naught narrow
or confined can ever be.’
228
The Salayatana Book [text iv, 322
§ 9. Clem.
Once the Exalted One was going his rounds among the
Kosalans together with a great company of brethren and
reached Nalanda. Then the Exalted One stayed at Ealanda
in Pavarika Mango Grove.
Now at that time Nalanda was stricken with famine, hard to
get one’s living in,^ white with men’s bones, ^ its crops grown
to mere stubs.®
And on that occasion Nata’s Son, the Unclothed, was lodging
at Nalanda, together with a great following of the Unclothed.
Then Asibandhaka’s Son, the headman, a follower of the
Unclothed, came to visit Nata’s Son, the Unclothed, and on
coming to him saluted him and sat down at one side. Then
said Nata’s Son, the Unclothed, to Asibandliaka’s Son, the
headman, as he thus sat: —
‘ Come thou, headman ! Go and join issue'* with Gotama,
the recluse, and such a goodly report of thee shall he noised
abroad, to wit: “ Asibandhaka’s Son, the headman, has joined
issue with Gotama, the recluse.” ’
‘ But, how, sir, shall I join issue with Gotama, the recluse,
who is of such great magic power, of such great prestige V
‘ Go thou, headman, to visit Gotama, the recluse, and on
coming to him say this : —
Lord, is it not a fact that in divers ways the Exalted One
extols consideration for clansmen, extols carefulness, extols
compassion for clansmen ?” Now, headman, if Gotama, the
recluse, thus questioned replies thus: “Even so, headman,
1 DrJhitikd (? du-ihitikd), a word of doubtful origin. Corny, explains
it as a dilemma, viz. : ‘ shall we live or shall we not live V At Vin. iii, 7,
Corny, has strange explanations. Considering the neighbouring word
saldhl-i-iiltd. I conjecture dti-rlla-tild (where paddy grows badly)!
“ Or ‘ with men's ribs showing white (beneath the skin).’
^ Saldkd-vvtld, 'gromi to mere slips and fruitless.’ Cmny. [Dr.
Andersen (tPord^ in /S'.), J.P.T.S., 1909, p. 128. has ‘subsisting by
means of pegs; a kind of famine when scraps of food are scraped to-
gether with saldkas.’ But saldkas there means ‘ slips of wood ’ used as
tickets or ‘ talUcs.’ This is an alternative expl. of T’..-!. i, 175].
* Vadarj dropehi. Cf. Dialog, i. 15 n.; K.kl. iii, 13.
XLii, viii, §9] Kindred Sayings about Headmen 229
the Tathagata in divers ways does extol consideration for
clansmen, does extol carefulness, does extol compassion for
clansmen,” — then do you say thus: “ But, lord, how is it that
the Exalted One, with a great company of brethren, goes
about on his rounds in a place that is stricken with famine,
a place hard to get a living in, that is white with men’s bones, its
crops grown to mere stubs ? Surely the Exalted One is acting
for the destruction of the clansmen, for the loss of the clans-
men, is acting to the injury of the clansmen in so doing.”
Thus questioned by you, headman, with a two-horned
question,^ Gotama, the recluse, will be unable either to vomit
it up or to swallow it down.’
‘ Very good, sir,’ said Asibandhaka’s Son, the headman, in
reply to Nata’s Son, the Unclothed, and rose from his seat,
saluted him by the right, and went away to visit the Exalted
One. On coming to him he saluted the Exalted One and
sat down at one side. So seated Asibandhaka’s Son, the
headman, said to the Exalted One: —
‘ Lord, does not the Exalted One in divers ways extol con-
sideration for clansmen, extol carefulness, extol compassion
for clansmen V
‘ So it is, headman. The Tathagata does in divers ways
extol consideration, carefulness and compassion for clansmen.’
‘ Then, lord, how is it that the Exalted One, with a great
company of the brethren, is going his rounds in a place that
is stricken with famine, hard to get a living in, white with
men’s bones, its crops grown to mere stubs ? Surely the
Exalted One in so doing is acting for the destruction of the
clansmen, for the loss, for the injury of the clansmen.’
‘ Headman, from ninety and one kalpas ago up to now’
I do not remember, I am not conscious of ever having wronged
a clan to the extent even of a cooked meal given in oSering.
Those clans were rich, very rich, of exceeding great wealth,
^ U bhata-Loplkiiy pahhay, ' tlio horns of a dilemma.’ CJ. Mil. P., 5,
108.
2 Dialog, i, 2, the age when Vipassi. the Buddlia, was horn into the
world. A halpa is reckoned as 1,000 ijiigas or ages, which make up
one day of a Brahma.
230
The Saldyatana Booh [text iv, 324
abounding in gold and silver, abounding in sources of wealth,
abounding in wealth of crops. All that wealth was amassed
through charity, amassed through truthfulness, amassed
through self-restraint.
There are eight reasons, headman, there are eight causes
for the injury of clans. Clans meet with injury from rajahs,
from robbers, from fire, from water, they find not treasure
that is hidden,^ through sloth they abandon toil, or else in the
clan arises a wastreP w'ho scatters, destroys and breaks up
its wealth. The impermanence of things is the eighth cause.
These, headman, are the eight reasons, the eight causes for
the injmy of clans.
Now, headman, since these eight reasons, these eight causes
exist and are found to be, he who should say thus of me:
“ The Exalted One acts for the destruction, for the loss, for
the injury of the clans,” — if he abandon not that saying, if he
abandon not that thought, if he give not up adherence to
that view, he is cast into Purgatory sure enough.’
At these words Asibandhaka’s Son, the headman, said to
the Exalted One : ‘ Excellent, lord ! Excellent it is, lord !
Let the E.xalted One accept me as a lay-disciple from this
day forth so long as life shall last, as one that has gone to him
for refuge.’
§ 10. Crest-jewel.
Once the Exalted One was staying near Rajagaha at the
Squirrels’ Feeding-ground.
Now at that time in the royal palace among those of the
royal retinue who sat together in conclave there arose this
topic in casual talk: ' The recluses who are the sons of the
Sakyaii are permitted to take gold and silver, they let gold and
silver be offered, the recluses who are the sons of the Sakyan
accept gold and silver.’
Now on that occasion there sat in that company Jewel-
crested,^ the headman. Then said the headman: ‘My good
^ Cf. Khud., 7 {The Buried Treasure).
- KuV angdra (‘ clan-charcoal ’), wealth-destroyer.
^ Maniculaho. He gives the decision laid doini by the Second
Council at Vesall. Cf. fin. ii, 290, for this s^itla.
XLii, VIII, § lo] Kindred Sayings about Headmen 231
sirs, say not that ! It is not permitted to the recluses who
are the sons of the Sakyan to take gold and silver, to let gold
and silver be ofiered, to accept gold and silver. Rejected
by them are gems and gold, they have done with gold and
silver.’ Howbeit, Jewel-crested, the headman, could not
convince that company.
So Jewel-crested, the headman, went to visit the Exalted
One, and on coming to him saluted him and sat down at one
side. So seated Jewel-crested, the headman, said to the
Exalted One; —
‘ Lord, in the royal palace here, when those of the royal
retinue had gathered and were sitting in conclave, this topic
of casual talk arose; “ The recluses who are the sons of the
Sakyan are permitted to take gold and silver, they let gold and
silver be offered, the recluses who are the sons of the Sakyan
accept gold and silver.” At these words, lord, I said to
that company; “ 0 my good sirs, say not that ! It is not so.
The recluses who are the sons of the Sakyan do not take, do
not permit the offering of, do not accept gold and silver.
Rejected by them are gems and gold. They have done with
gold and silver.” But, lord, I could not convince that com-
pany. Pray, lord, in so explaining did I speak in accordance
with the Exalted One’s view, without misrepresenting the
Exalted One by stating what is wrong ? Did I answer in
conformity with his teaching, so that no one who is of the
same view,^ a follower of the Exalted One’s view, could give
opportunity for censure V
‘ Truly, headman, in so explaining you did speak in ac-
cordance with my view. You did not misrepresent me by
stating what is wrong. You did answer in conformity with
my teaching, so that no one who is of my view, a follower of
my view, could give opportunity for censure.
No, indeed, headman ! It is not permitted to the recluses
who are the sons of the Sakyan to take gold and silver, to let
it be offered, to accept gold and silver. They do not so.
Rejected by them are gems and gold. They have done with
CJ. K.S. ii, 28. SaJta-dhamyniko, perliapa ‘ reasonable,’ as at p. 208.
232 The Salayatana Booh [text iv, 326
gold and silver. To him, headman, who is permitted to take
gold and silver, the five sensual delights are also permitted.
You may downright aver, headman, of him to whom the
taking of gold and silver is permitted that he is not a recluse
by nature, not of the nature of the Sakyan’s sons.
However, headman, this do I declare. Grass’ is to he sought
for by those in need of grass. Firewood is to be sought for
by those in need of firewood. A cart is to be sought for by
those in need of a cart ; a servant by him who is in need of a
servant. But, headman, in no manner whatsoever do I declare
that gold and silver should be accepted or sought for.’
§ 11. Luchy- (or Bhagandka-Haithaha).
Once the Exalted One was staying among the Mallas^ at
Uruvelakappa, a township of the Mallas.
Then Bhadragaka, the headman, came to visit the Exalted
One. On coming to him he saluted him and sat down at one
side. So seated Bhadragaka, the headman, said to the
Exalted One: —
‘ Well for me, lord, if the Exalted One would teach me the
arising and the coming to an end of 111.’
‘ If I were to teach you, headman, the arising and the
coming to an end of 111, beginning with past time, saying,
“ Thus it was in the past,” you would have doubt and per-
plexity. And if, headman, I were to teach you the arising
and the coming to an end of 111, beginning with future time,
saying, “ So will it be in the future,” you would likewise have
doubt and perplexity. But sitting here and now, headman,
with you sitting here also, I will teach you the arising and
the coming to an end of 111. Do you listen attentively. Apply
your mind and I will speak.’
‘ Even so, lord,’ replied Bhadragaka to the Exalted One.
‘ Tor thatching one's hut or shelter.’ Corny.
2 The meaning of the name is obscure. Blaidnika (text Bhadragaka)
means ‘luckj'.’
^ CJ. Brethren, 10. ‘The IVIallas, a confederation of independent
clans, located by the two great Chinese chroniclers on the mountain-
slopes eastward of the Buddha’s own clan.’ Text has Malald.
XLii, VIII, § ii] Kindred Satjings about Headmen 233
The Exalted One said: —
‘ Now what think you, headman ? Are there any men in
Uruvelakappa owing to whose death or imprisonment or loss
or blame there would come upon you sorrow and sufiering,
woe, lamentation and despair V
‘ There are such men in Uruvelakappa, lord.’
‘ But, headman, are there any men in Uruvelakappa owing
to whose death or imprisonment or loss or blame, no sorrow
and suffering, no woe, lamentation and despair would come
upon you V
‘ There are such men in Uruvelakappa, lord.’
‘ Now, headman, what is the reason, what is the cause why
sorrow and suffering, woe, lamentation and despair would
come upon you in respect of some, but not of the others ?’
‘ In the case of those, lord, owing to whose death or im-
prisonment or loss or blame I should suffer such sorrow . . .
it is because I have desire and longing for them. And in the
case of the others, lord, because I have not such desire and
longing.’
‘ You, say, “ I have not such desire and longing for them.”
Now, headman, do you shape your course^ by this Norm,
when you have seen and known it, when you have reached
it without loss of time, — plunged into it both in respect of
the past and of the future, thus: AVhatsoever 111 arising has
come upon me in the past, — ^all that is rooted in desire,- is
joined to desire. Whatsoever 111 arising may come upon me
in futiue time, — all that is rooted in desire, is joined to desire.
Desire is the root of 111.’
‘ Wonderful, lord ! Strange it is, lord, how well said is
this saying of the Exalted One: “ Whatsoever 111 arising comes
upon me, — all that is rooted in desire. Desire is indeed the
root of 111.”
Now, lord, there is my boy, — Ciravasi is his name. He
lodges away from here.^ At the time of rising up, lord, I
send off a man, saying: “ Go, my man, inquire of Ciravasi.”
1 Nayay nehi. - Chanda.
® ‘ He was acquiring learning (at school).’ Corny. Pron. Chira-.
234
The Saldyatana Booh [text iv, 329
Then, lord, till that man comes back again, I am in an anxious
state,^ fearing lest some sickness may have befallen Ciravasi.’
‘ Now what think you, headman ? Would sorrow and grief,
woe, lamentation and despair come upon you if your boy
Ciravasi were slain or imprisoned or had loss or blame V
‘ Lord, if such were to befall my boy Ciravasi, how should
I not have sorrow and grief, woe, lamentation and despair V
‘ But, headman, you must regard it in this manner ; “ What-
soever 111 arising comes upon me, — all that is rooted in desire,
is joined to desire. Desire is indeed the root of 111.”
Now what think you, headman ? When you did not see,
did not hear Ciravasi’s mother, did you feel desire or longing
or affection for her V
‘ No indeed, lord.’
‘ But, headm.in, when you got sight of her, got hearing of
her, did you then have desire or longing or affection for her V
‘ Yes, lord.’
‘ Now what think you, headman "? Would sorrow and
grief . . . come upon you if Ciravasi’s mother were slain or
imprisoned or had any loss or blame V
‘ ^Vhy surely, lord, sorrow and grief . . . would come
upon me.’
‘ So in this manner, headman, must you look upon it :
Whatsoever 111 arising may come upon me, — all that is rooted
in desire, is joined to desire. Desire is indeed the root of 111.’
§ 12. Rdsiya.
Then Kasiya,- the headman, came to visit the Exalted One,
and on coming to him saluted him and sat down at one side.
So seated, Rasiya, the headman, said to the Exalted One: —
‘ I have heard, lord, that Gotama the recluse censures all
ascetic ways, that he downright chides and abuses any ascetic
who lives a rough life.® Those who say thus, lord, — that
^ Anhatlialla, generally in the meaning of ‘ otherness, change.’
- “ Heaper ” was the name given him by the Elders who compiled
the Texts.’ Corny.
^ Lakha-jlvin. For the ascetic see Intr. to Dialog, i, 223.
xLii, VIII, § 12 ] Kindred Sayings about Headmen 235
Grotama the recluse does so, do they speak in conformity with
the Exalted One’s view, without misrepresenting the Exalted
One by stating what is wrong ? Do they speak in conformity
with his teaching, so that no one who is of the same view,
a follower of his view, coidd give opportunity for
censure V
‘ They who speak thus, headman, saying that Gotama the
recluse censures all ascetic ways, that he downright chides and
abuses any ascetic who lives a rough life, — such speak not in
accordance with my view, such do misrepresent me in so saying
what is wrong.
1 .
These two extremes,’- headman, should not be followed by
one who has gone forth from the world: Devotion to the
pleasures of sense, — a low, pagan practice of the manyfolk,
not Ariyan, not bound up with welfare and devotion to
self-mortification, which is painful, not Ariyan, not bound
up with welfare. Not following after these two extremes,
headman, is the Middle Way of approach, fully known
by the Tathagata, which giveth vision, giveth knowledge,
leading to calm, to supernormal knowledge, to wisdom, to
Nibbana.
And what,headman , is that Middle Way of approach, fully
known by the Tathagata, that giveth vision, giveth know-
ledge 1 . . . It is this Ariyan Eightfold Path, to wit : right
view, right aim, right speech, right action, right living,
right effort, right mindfulness, right concentration. This,
headman, is that Middle Way of approacli, fully known to the
Tathagata. . . . leading to Nibbana T
2 .
There are found existing in the world, headman, these three
who are given to sensual pleasures.^ What three ?
^ Antd. Pali Diet, ‘standards of life.’ Corny, kotthdse. for the
first statement of these see The First Sermon; Yin. i, 10 (Buddhist
Sutlas, Rhys Davids); and S. v, 421.
® Kdmabhogin.
236
The Salayatana Booh [text iv, 331
(i) .
Herein, headman, a certain one, given to sensual pleasures,
seeks wealth unlawfully and by violence. So seeking wealth
he gets no ease, no pleasure for himself, he shares it not with
others, he does no meritorious deeds.
(ii) .
... So seeking wealth, he gets ease and pleasure for him-
self, but shares it not with others and does no meritorious
deeds.
(iii) .
... So seeking wealth, he gets ease and pleasme for
himself, shares it with others and does meritorious deeds.
(iv) .
Herein, headman, a certain one, given to sensual pleasmres,
seeks wealth both lawfully and unlawfully, by violence and
without violence. So seeking it he gets no ease, no pleasure
for himself: he shares it not with others and does no meri-
torious deeds.
(v) .
... So seeking it, he gets ease, gets pleasure for himself,
but shares it not with others and does no meritorious deeds.
(vi) .
... So seeking it, he gets ease, gets pleasure for himself,
shares it with others and does meritorious deeds.
(vii) .
Herein, headman, a certain one given to sensual pleasiues,
seeks wealth by lawful means, without violence. So seeking
it, he gets no ease, gets no pleasure for himself, shares it not
with others and does no meritorious deeds.
(viii).
... So seeking it, he gets ease, gets pleasure for himself,
but shares it not with others and does no meritorious deeds.
xLii, VIII, § 12 ] Kindred. Sayings about Headmen 237
(ix).
... So seeking it, he gets ease, gets pleasure for himself,
shares it with others and does meritorious deeds. But he
makes use of his wealth with greed and longing, he is guilty
of offence, heedless of danger, blind to his own salvation.’^
(x).
Herein again, headman, a certain one given to sensual
pleasures seeks wealth by lawful means, without violence.
So seeking it, he gets ease, gets pleasure for himself, shares it
with others and does meritorious deeds. But he makes use
of his wealth without greed and longing, he is guiltless of
offence, he is heedful of danger and alive to his own salvation.
3 .
(i) .
Now, headman, this one who, given to sensual pleasures,
seeks wealth by unlawful means, with violence, who by so
doing gets no ease, gets no pleasure for himself, who shares it
not with others, who does no meritorious deeds, — this one,
headman, given to sensual pleasures, is blameworthy in three
respects. In what three ? He is blameworthy in the first
instance because he seeks wealth by unlawful means and
violence. He gets no ease, gets no pleasure for himself, so he
is to blame in the second instance. He shares not with others
and does no meritorious deeds, so he is blameworthy in the
third instance.
This one, headman, given to sensual pleasures, is blame-
worthy in these three respects.
(ii) .
Now, headman, this one •who, given to sensual pleasures,
seeks wealth by unlawful means, w^ith violence, is blame-
worthy in two respects, praiseworthy in one respect. In
what two respects is he blameworthy ? Seeking wealth by
1 Gadhita-mucchita; ajjhdpanna; amdinava-dassdvJ; anissarana-panna,
as at K.S. ii, 181, etc.
238
The Saldyatana Book [text iv, 333
unlawful means and by violence, be is first to blame for that.
Secondly, in so seeking wealth he shares it not nor does meri-
torious deeds, that is the second respect. And what is the
one respect in which he is praiseworthy ? In getting ease
and pleasure for himself. In this respect he is praise-
worthy.
So this one, headman, given to sensual pleasures, is blame-
worthy in two respects, praiseworthy in one.
(iii) .
Xow, headman, this one who . . . seeks wealth by un-
lawful means, with violence . . . if in so seeking he gets ease
and pleasure for himself, shares it and does meritorious
deeds ... he is blameworthy in one respect, praiseworthy
in two. In what respect is he blameworthy ? In seeking
wealth by unlawful means and by violence, he is blameworthy
in this one respect. And in what two respects is he praise-
worthy ? In getting ease and pleasure for himself. That is
the first. In sharing with others and doing meritorious
deeds. That is the second respect in which he is praise-
worthy.
So this one, headman, given to sensual pleasures, is blame-
worthy in one respect, praiseworthy in two.
(iv) .
Xow, headman, this one who . . . seeks wealth both
lawfully and unlawfully, both with and without violence,
in so seeking ... he gets neither ease nor pleasure for
himself, he shares not, he does no meritorious deeds. So in
this one respect he is praiseworthy, in three respects is he
blameworthy. What is the one 1 He seeks wealth lawfully,
without violence. Thus in one respect he is praiseworthy.
In what three respects is he blameworthy ? In seeking
wealth unlawfully, with violence. That is the first. In get-
ting neither ease nor pleasure for himself. That is the second.
In not sharing or doing meritorious deeds, — -that is the third.
Thus in one respect he is praiseworthy, in three respects he is
blameworthy.
xLii, viii, § 12 ] Kindred Sayings about Headmen 239
(v) .
Now, headman, this one who seeks wealth both lawfully
and unlawfully, both with and without violence ; — by seeking
it lawfully, but with and without violence, he gets ease and
pleasure for himself, hut he shares it not nor does meritorious
deeds. Thus in two respects he is praiseworthy, in two he is
blameworthy. In which two is he praiseworthy ? By
seeking it lawfully and without violence, — that is the first
respect. By getting ease and pleasure for himself, — that is
the second respect in w'hich he is praiseworthy. And in what
two respects is he blameworthy ? In seeking it unlawfully
and with violence, — that is the first. In not sharing or doing
meritorious deeds, — that is the second respect in which he is
blameworthy.
So in these two respects he is praiseworthy, and in these
two he is blameworthy.
(vi) .
Then, headman, this one who . . . seeks wealth both law-
fully and unlawfully, both with and without violence; — by
seeking it lawfully ... he gets ease and pleasure for himself,
he shares it and does meritorious deeds. This one, headman,
is praiseworthy in three respects, and in one respect blame-
worthy. In what three ? By seeking it lawfully, without
violence, — that is the first. By getting ease and pleasme
for himself, — that is the second. By sharing it and doing
meritorious deeds, — that is the third respect in which he is
praiseworthy. And in what one respect is he blameworthy ?
By seeking it unlawfully and by violence. That is the one
respect.
(vii) .
But, headman, he w'ho, given to sensual pleasmes, seeks
wealth by lawful means and without violence, yet in so
seeking it gets neither ease nor pleasure for himself nor shares
with others nor does meritorious deeds, this one is praiseworthy
in one respect, blameworthy in two respects. In what one
respect is he praiseworthy ? In seeking it lawfully, without
violence. That is the one. And what are the two ? In
240 The Saldyatana Book [text iv, 336
getting neither ease nor pleasure for himself, — that is the
first. In not sharing or doing meritorious deeds, — that is the
second respect in which he is blameworthy.
So in this one respect he is praiseworthy, in these two
blameworthy.
(viii).
Then ... he who seeks wealth lawfully, without violence ;
who in so seeking gets both ease and pleasure for himself,
but shares not with others and does no meritorious deeds, —
this one is praiseworthy in two respects, blameworthy in one.
In what two 1 In seeking it lawfully and without violence, —
that is the first. In getting both ease and pleasure for him-
self ,— that is the second. Then in what one respect is ho blame-
worthy ? In not sharing and not doing meritorious deeds.
That is the one respect.
So in these two respects he is praiseworthy, in this one
blameworthy.
(i.x).
But he who, given to sensual pleasiues, seeks wealth law-
fully and without violence, who in so seeking it gets both
ease and pleasiure for himself, who shares it and does meri-
torious deeds, but who makes use of his wealth with greed and
longing, who is guilty of offence, heedless of danger and blind
to his own salvation, — such an one, headman, is praiseworthy
in three respects, blameworthy in one. In what three ? In
seeking it lawfully and without violence. That is the first.
In getting both ease and pleasure for himself. That is the
second. In sharing it and doing meritorious deeds. That is
the third. And in what one respect is he blameworthy ?
In using his wealth with greed and longing, in being guilty
of offence, heedless of danger and blind to his own salvation.
That is the one respect in which he is blameworthy.
So, headman, in these three respects he is praiseworthy,
in this one respect he is blameworthy.
(x).
But he who . . . seeks wealth lawfully and without
violence, who in so seeking it gets both ease and pleasure
XLii, VIII, § 12 ] Kindred Sayings about Headmen 241
for himseH, who shares it with others and does meritorious
deeds, who uses not his wealth with greed and longing, who
is guiltless of offence, heedful of danger, alive to his own
salvation, — such an one is praiseworthy in four respects. In
what four ? In seeking it lawfully, without violence, in
getting both ease and pleasure for himself, in sharing it with
others and doing meritorious deeds ... in being alive to his
own salvation.
So, headman, one who is given to sensual pleasures is praise-
worthy in these four respects.
4 .
(i) -
Now there are these three sorts of ascetics who live a rough
life to be foimd existing in the world, headman. What three ?
Herein, headman, a certain ascetic, living a rough life, in
faith goes forth from the home-life to the homeless as a
Wanderer. He thinks : Maybe I shall come to some profitable
state. Maybe I shall realize some superhuman experience,
some truly Ariyan excellence of knowledge and insight.
So he tortures himself, goes to extremes in torturing himself.
But he wins thereby no profitable state. He realizes no super-
human experience, no truly Ariyan excellence of knowledge
and insight.
(ii) .
Here again, headman, some ascetic, living a rough life, in
faith goes forth . . . He tortures himself, goes to extremes
in torturing himself, and comes to some profitable state, but
he realizes no superhuman experience, no truly Ariyan excel-
lence of knowledge and insight.
(iii) .
Herein again, headman, some ascetic, living a rough life,
goes forth . . . He both comes to some profitable state
and realizes some superhuman experience, some truly Ariyan
excellence of knowledge and insight.
IV
16
242
The Salayatana Booh [text iv, 338
5 .
(i) .
Now herein, headman, this ascetic who lives a rough life
. . . but comes to no profitable state nor realizes any . . .
insight, — this ascetic so living is blameworthy in three respects.
In what three ? He tortures himself, goes to extremes in
torturing himself. That is the first respect in which he is
blameworthy. Then he comes to no profitable state. That
is the second. Then he realizes no . . . knowledge and
insight. That is the third respect in which he is blameworthy.
So, headman, this ascetic ... is blameworthy in these
three respects.
(ii) .
Now herein, headman, this ascetic . . . does come to some
profitable state, but does not realize . . . knowledge and
insight. Thus he is blameworthy in two respects and is
praiseworthy in one. In what two ? He tortures himself
. . . That is the first. He does not realize . . . That is the
second respect in which he is blameworthy. And in what
one respect is he praiseworthy ? He comes to some profitable
state. That is the one respect in which he is praiseworthy.
So, headman, this ascetic ... is blameworthy in two
respects, praiseworthy in one respect.
(iii) .
Now herein, headman, this ascetic, living a rough life, who
tortures himself, who goes to extremes in torturing himself,
who comes to some profitable state, who realizes some super-
human experience, some truly Ariyan excellence of knowledge
and insight, — this ascetic, headman, is blameworthy in one
respect, praiseworthy in two respects. In what one respect
is he blameworthy ? In torturing himself, in going to extremes
in torturing himself. That is the one respect in which he is
blameworthy. And in what two respects is he praiseworthy ?
In coming to some profitable state. That is the first. And
in realizing some superhuman experience, some truly Ariyan
xLii, VIII, § 12 ] Kindred Sayings about Headmen 243
excellence of knowledge and insight. That is the second
respect in which he is praiseworthy.
So, headman, this ascetic, living a rough life, is in this one
respect blameworthy, in these two respects praiseworthy.
6 .
There are these three things, headman, belonging to this
life, that are undecaying, not subject to time, inviting to come
and see, leading onward (to Nibbana), to be realized each for
himself by the wise. What three ?
(i) .
Since the lustful man, because of his lust, directs thought
to his own harm, directs thought to the harm of others, to the
harm both of himself and of others, hut when lust is abandoned
directs thought neither to his own harm nor to that of others,
nor of both, — thus these (results) belong to this life, they are
undecaying, not subject to time, inviting to come and see,
leading onward (to Nibbana), to be realized each for himself
by the wise.
(ii) .
Since the depraved man, because of his depravity, directs
thought to his own harm, to that of others, to the harm both
of himself and of others, but when depravity is abandoned
he does so no longer, — thus these three results belong to this
life ... to be realized each for himself by the wise.
(iii) .
Since the deluded man, because of his delusion, directs
thought to his own harm, to that of others, to his own harm
and that of others, when delusion is abandoned he does so no
longer, — thus these results belong to this life ... to be
realized each for himself by the wise.
These, headman, are the three things belonging to this
life, that are undecaying, not subject to time, inviting to come
and see, leading onward (to Nibbana), to be realized each for
himself by the wise.’
244 The Saldyatana Booh [text iv, 340
At these words Easiya, the headman, said to the Exalted
One: —
‘ Excellent, lord ! . . . May the Exalted One accept me
as a lay-disciple from this day forth so long as life shall last
as one who has gone to him for refuge.’
§ 13 Pdtali^ (or Charming).
Once the Exalted One was staying among the Koliyans^ at
Uttara, a township of the Koliyans.
Then Pataliya, the headman, came to \dsit the Exalted One,
and on coming to him saluted him and sat down at one side.
So seated Pataliya, the headman, said to the Exalted One: —
‘ I have heard it said, lord, “ Gotama the recluse knows
magic. Those who thus aver, lord, that Gotama the recluse
knows magic, — do they speak in accordance with the Exalted
One’s view, without misrepresenting the Exalted One by
stating what is \vrong ? Do they speak in conformity with
his teaching, so that no one who is of the same view,'* a follower
of his view, could give opportunity for censure ? We wish
not to speak falsely of the Exalted One, lord.’
‘ They who said thus, headman, that I know magic, do
speak in accordance mth my view. They do not misrepresent
me by stating what is wTong. They do speak in conformity with
my teaching, so that no one who is of the same view as I, who
is a follower of my view, could give opportunity for censure.’
‘ So then it is true, my friend,® though I did not believe those
recluses and brahmins when they said: “ Gotama the recluse
knows magic.” So after all,® my friend, Gotama the recluse
is a trickster.’
‘ Now, headman, does he who says that I know magic, —
1 The word means • trumpet tiower,’ Pdtali-gdma was the ancient
name of modern Patna. See Ud.A. 407.
^ The clan next to the Sakyans. ^ Mdyd, the conjuror’s art.
“ Saha-dhammiko ; or is it ‘reasonable,’ as at text, p. 299 ?
® The man lapses at once into the familiar 'bho,’ a less respectful
term. He began by saying ‘ bhanle.’ Considering, however, that in the
sentences below he says bhante again, it is possible that we should read
kho here.
® Khalil, the emphatic particle; or ‘ indeed.’
xLii, VIII, § 13] Kindred Sayings about Headmen 245
does he in so saying thereby imply that I am a trickster,
saying, “ Such is the Exalted One, such is the Happy One ” ?
Now, headman, in this matter I will question you. Do you
answer as you think fit.
1 .
(i).
Now what think you, headman 1 Do you know the
hirelings of the Koliyans, who have drooping crests
‘ Yes, lord, I do know them.’
‘ Now what think you, headman ? For what purpose are
these hirelings of the Koliyans, who have drooping crests V
‘ To check robbers, lord, among the Koliyans and to carry
messages for the Koliyans. That, lord, is the reason for those
hirelings of the Koliyans, who have drooping crests.’
‘ Now what thick you, headman ? As to those hirelings
of the Koliyans, do you know them as honest or as rogues F
‘ I know them, lord, as wicked rogues. If there be any
wicked rogues among the Koliyans, it is they.’
‘ Now, headman, if anyone should say: “ Pataliya, the head-
man, knows that the hirelings of the Koliyans, who have
drooping crests, are wicked rogues. Therefore Pataliya, the
headman, is himself a wicked rogue,” — would he be speaking
truth in so saying ?”
‘ Surely not, lord. The hirelings of the Koliyans are one
thing, but I am quite another thing, of quite another nature
from that of the Koliyans’ hirelings who have drooping crests,
of quite another natme !’
‘ So, headman, you will get“ this said about you: “ Pataliya,
the headman, knows that the Koliyans’ hirelings with drooping
crests are wicked rogues, but Pataliya, the headman, is not a
wicked rogue.” Why then does not the Tathagata get this
^ Lamba-culakd hlidtd. Cf. Buddhist India (Rhys Davids), p. 21:
‘ The Koliyan central authorities were served by a special body of
peons, or police, distinguished, as by a kind of uniform, from which
they took their name, by a special head-dress. These particular men
had a bad reputation for extortion and violence,’
^ Lacchasi (lahhissasi). Gk. Tev^ets.
246
The Saldyatana Booh [text iv, 342
said of him: “ The Tathagata knows magic, hut the Tathagata
is not a trickster ” ? Magic I do know, headman, and the
fruit of magic, and, how practising, the trickster, when body
breaks up, after death is reborn in the Woeful State, the Evil
Lot, the Downfall, in Purgatory, — that also do I know.’
(ii).
The taking of life, headman, do I know and the fruits
thereof, and, how practising, one who takes life is reborn . . .
in Purgatory,— that also do I know.
The taking of what is not given, headman, do I know, and
the fruits thereof, and, how practising, one who so takes is
reborn ... in Piugatory, — that also do I know.
Wrong practice in respect of sensual passion, headman, do
I know, and the fruits thereof, and, how practising, one is so
reborn. The telling of falsehood . . . backbiting . . . bitter
speech . . . idle babble . . . covetousness . . . hatred and
ill-will . . . perverted view, headman, do I know and the
fruits thereof, and, how practising, those who do these things,
when body breaks up, after death are reborn in the Woeful
State, the Evil Lot, the Downfall, in Purgatory, — that also
do I know.
2 .
There are, headman, certain recluses and brahmins who
teach this, who have this view; “ Whosoever takes the life of
a being — all such in this very life suffer sorrow and grief.
Whosoever takes what is not given . . . whosoever acts
wrongly in respect of sensual passion . . . whosoever tells
lies, — all such in this very life suffer sorrow and grief.”
(i).
Yet, headman, we see here a certain one, garlanded, be-
ringed, well groomed, well perfumed, with hair and beard
trimmed, fostering lust for womenfolk, like a rajah, forsooth.
About him men ask: “Good fellow, what has this man
done, that, garlanded, be-ringed, well groomed, well per-
fumed, with hair and beard trimmed, he . . . just like a
rajah, forsooth ?” And of him they reply: “ Why, my good
XLii, VIII, § 13 ] Kindred Sayings about Headmen 247
fellow, this man crushed the rajah’s foe and took his life.
Delighted with that the rajah bestowed a gift on him. That
is why that man, garlanded ... for womenfolk, just like a
rajah, forsooth.”
(ii).
Again, headman, we see here a certain one^ with his arms
strongly bound behind him with a stout rope, with shaven
crown, paraded round to the beat of a harsh-sounding drum,
from street to street, from crossroads to crossroads, then led
forth by the southern gate, and to the south of the town
beheaded. About such an one they ask; “ Good fellow, what
has this man done that he has his arms strongly bound behind
him . . . that to the south of the town he is beheaded ?”
And of him they reply : “ ^Vhy, my good fellow, this man was
the rajah’s foe. He killed a woman or a man. So the royal
police have caught him and treat him thus.”
Now, how say you, headman ? Have you ever seen or heard
of such an one ?’
‘ I have both seen and heard, lord, of such an one, and shall
again.’
‘ Now, headman, those recluses and brahmins who thus
teach, who hold this view: “ Whoso taketh life, — all such in
this very life sufier sorrow and grief,” — did they speak truth
or falsehood ?”
‘ Falsehood, lord.’
‘ Now are those who tell baseless lies good men or bad V
‘ Bad, lord.’
‘ Now bad men, evil-doers, — do they live wrongly or
rightly V
‘ Wrongly, lord.’
‘ And those who live wrongly, — ^have they wrong views
or right views V
‘ Wrong views, lord.’
‘ Now is it proper to put faith in those who hold wrong
views V
‘ Surely not, lord.’
Cf. K.S. ii. 91.
248
The Salayatana Book [text iv, 345
(iii) .
‘ Now, headman, we see here a certain one garlanded, be-
ringed, well groomed and well perfumed, with hair and beard
trimmed, fostering lust for womenfolk, just like a rajah,
forsooth. About him men ask: “ Good fellow, what has this
man done, that, garlanded . . . just like a rajah, forsooth ?”
Then they reply: “ WTiy, my good fellow, this man, by
crushing the rajah’s foe, won a treasure. The rajah, pleased
thereat, gave him a gift. So this man goes about thus, just
like a rajah, forsooth.”
(iv) .
Again, headman, we see here a certain one, with his arms
strongly bound behind him with a stout rope. ... To the
south of the town he is beheaded. Then they ask about him :
“ Good fellow, what has this man done that ... to the south
of the town he is beheaded ?” Then they reply: “ This man,
my good fellow, either in village or in forest took something
^vith thievish intent.^ So the royal police caught him and
treat him thus.”
Now how say you, headman ? Have you ever seen or heard
of such a thing ?’
‘ Yes, lord. I have both seen and heard and shall hear of
such a thing.’
‘ Now, headman, those recluses and brahmins who teach
thus, who hold this view: “ Whoso taketh what is not given, —
all such in this very life suffer sorrow and grief,” — did they
speak truth or falsehood ? {as before) . . .
Is it proper to put faith in those who hold wrong views V
‘ Surely not, lord.’
(v)-
Again, headman, we see here a certain one, garlanded, be-
ringed ... for womenfolk, like a rajah, forsooth. Then
they ask about him: “ Who, good fellow, is this man ?” And
they reply to him: “My good fellow, this man was guilty of
^ Theyya-satikhdlatj ddiyi. Adverb, ‘ with what is reckoned theft.’
Latin fur-tim.
XLii, VIII, § 13 ] Kindred Sayings about Headmen 249
intercourse with the wives of the rajah’s foe, and the rajah,
pleased thereat, gave him a gift. That is why . . . fostering
lust for womenfolk, like a rajah, forsooth.”
(vi) .
Then again, headman, we see here a certain one bound with
a stout rope. ... At the south of the town he is beheaded.
They ask about him: “ Good fellow, who is this man 1” And
they reply: “ This man, my good fellow, was guilty of inter-
course with women and girls of the clan. So the royal police
seized him and treat him thus.”
Now what say you, headman ? Have you ever seen or
heard of such a thing V
‘ Yes, lord. I have both seen and heard of such and shall
again.’
‘ So, headman, those recluses and brahmins who teach thus
and hold this view, that whoso acts wrongly in respect of
sensual passion, — ^that all such in this very life suffer sorrow
and grief, — did they speak truth or falsehood ? . . . Is it
proper to put faith in such V
‘ Surely not, lord.’
(vii) .
Then again, headman, we see here a certain one, garlanded,
be-ringed . . . fostering lust for womenfolk, just like a
rajah, forsooth. And about him they ask: “ Pray, good
fellow, who is this man . . . 1” And they reply: “This
man, my good fellow, delighted the rajah with falsehood,
and pleased thereat the rajah gave him a gift. That is why,
garlanded ...”
(viii).
Then again, headman, we see here a certain one bound with
a stout rope. ... At the south of the town he is beheaded.
About him they ask . . . And they reply: “ This man, my
good fellow, by falsehood spoiled the fortunes^ of some house-
father or housefather’s son. So the royal police seized him,
and treated him thus.” -
1 Althaij hhanji, ‘destroyed the good.’
250
The Salayatana Booh [text iv, 347
Now how say you, headman % Have you ever seen or
heard of such a thing '?’
‘ Yes, lord, I have both seen and heard and shall hear again
of such a thing.’
‘ So, headman, those recluses and brahmins who teach . . .
that whoso tells falsehoods, — all such in this very life suffer
sorrow and grief, — did they speak truth or falsehood ?’
‘ Falsehood, lord.’
‘ But those who tell empty lies at random, — are they good
men or bad V
‘ Bad, lord.’
‘ Now bad men, evil-doers ... do they live wrongly or
rightly ?’
‘ Wrongly, lord.’
‘ And those who live wrongly, — have they rnrong views or
right views V
‘ Wrong views, lord.’
‘ Now is it proper to put faith in such ?’
‘ Surely not, lord.’
3 .
‘ Wonderful, lord ! Strange it is, lord ! Now, lord, I have
a rest-house. Therein are beds and seats, a waterpot and a
lamp. Whatsoever recluses or brahmins come to reside there,
to the best of my power and as well as I can I share it with
them. Now on a former occasion, lord, four teachers holding
different views, following different systems, came to reside in
that rest-house.
(i).
One teacher taught thus,^ held this view : There is no alms-
giving, no sacrifice, no offering. There is no fruit, no result
of good or evil deeds. This world is not, the world beyond is
not. There is no mother or father, no beings of spontaneous
birth.^ In the world are no recluses and brahmins who have
^ CJ. K.8. iii, 205. The aimihilationist view of Ajita, of the hair-
garment. Cf. D. i, 55, etc. (Dialog, i, 69).
- O/iapfitilca (upapatti), ‘a happener,’ they just become in the heaven
world — i.e., there was no knowledge of the other body among Buddhists.
XLii, VIII, § 13 ] Kindred Sayings about Headmen 251
won the summit, who have won perfection, who of themselves
by supernormal power have realized both this world and the
world beyond, and proclaim it.
(ii).
One teacher taught thus, had this view : There is almsgiving,
sacrifice, offering. There is fruit, there is result of good and
evil deeds. This world is, the world beyond is. There is
mother and father, there are beings of spontaneous birth. In
the world are recluses and brahmins who have won the summit,
who have won perfection, who of themselves have realized by
supernormal power both this world and the world beyond,
and proclaim it.
(ill).
One teacher taught thus,^ had this view: For him who acts
or makes others act : for him vrho mutilates or makes others
mutilate, who torments or makes others torment, who causes
grief of himself or through others, who enfeebles or causes others
to enfeeble, who binds'- or makes others bind, who causes life
to be taken, who causes thieving, breaks into houses, carries
oS plunder, plays the burglar,^ lurks in ambush, who visits
another’s wife, who tells lies, — by one so acting no evil is done.
Even though with a razor-edged tool he should make all
beings on earth one mash of flesh,"* one heap of flesh, no evil
results from that, there is no coming by any evil. Though he
should go along the right bank of the Ganges slaying and
striking, mutilating and causing mutilation, tormenting and
causing torment, — yet therefrom results no evil, no coming
by any evil. Though he should go along the left bank of the
Ganges, making burnt offerings and causing them to be made,
sacrificing and causing sacrifice, — yet therefrom results no
merit, no coming by any merit.
1 The heresy of Parana Kassapa (D. i, 5o. etc.). He was one of the
‘ unclothed.’
^ Bhatidato, for text’s pJuindato, as suggested at K.S. iii, 205, and
read there by C.
^ Ekagarilcaij karolo, a rather curious phrase. DA. has ekay eva
agarayj parivdrdvd, ‘ surrounding a single liouse ’ for plunder.
* Maijsa-khalay.
252
The Saldyatana Booh [text iv, 350
(iv).
One teacher taught thus, had this view; For him who acts
or makes others act . . . who tells lies, — by one so acting evil
is done. If with a razor-edged tool he should make all beings
on earth one mash of flesh, one heap of flesh, evil results from
that, there is coming by evil. If he should go along the right
bank of Ganges, slaying and striking . . . therefrom results
evil, there is coming by evil. If he shordd go along the left
bank of the Ganges, making burnt oflerings . . . therefrom
results merit, there is coming by merit.
At this, lord, I had doubt and wavering, and I thought ; I
wonder which of these recluses and brahmins is speaking truth,
which is speaking falsehood.’
‘ You might well doubt, headman. You might well waver.
But it was on a doubtful point that wavering arose in you.’
‘ But I have such faith in the Exalted One, lord. The
Exalted One can teach me a teaching herein so that I may
abandon my doubt.’
4 .
‘ There is, headman, a peace of mind that comes by
righteousness.^ If you corfld win mental calm thereby, you
would thus abandon your state of doubt. And what, head-
man, is that peace of mind that comes by righteousness ?
(i).
Herein, headman, the Ariyan disciple, abandoning the
taking of life, abstaining therefrom: abandoning the taking
of what is not given, abstaining therefrom: abandoning wTong
practice in respect of sensual passion, abstaining therefrom:
abandoning falsehood . . . backbiting . . . bitter speech and
idle babble, he abstains therefrom. Abandoning covetous-
ness, he is no more covetous. Abandoning malevolence and
hatred, his heart becomes freed from ill-will. Abandoning
wrong view, he becomes one of right view.
This Ariyan disciple, headman, thus freed from covetous-
ness,^ freed from malevolence, not bewildered but self-
1 Dhamma-samadhi, ‘ by the ten good ways.’ Corny.
2 Supra, xlii, § 8 .
xLii, VIII, § 13 ] Kindred Sayings about Headmen 253
possessed and concentrated, with a heart possessed by com-
passion, abides sufiusing one quarter of the world, likewise
the second, third and fourth quarters, likewise above, below,
across, everywhere, for all sorts and conditions, — the whole
world does he abide suffusing with heart possessed of kindli-
ness that is widespreading, grown great and boundless, free
from enmity and peaceful. He ponders thus: This teacher
who teaches thus, who holds this view: “ There is no alms-
giving, no sacrifice, no offering. There is no fruit, no result
of good and evil deeds. This world is not, the world beyond is
not. There is no mother or father, no beings of spontaneous
birth. In the world are no recluses or brahmins who have
won the summit, who have won perfection, who of them-
selves by supernormal power have realized both this world
and the world beyond, and proclaim it,” — even if the word
of that worthy teacher be true, yet have I a ground of surety,^
for I oppress naught, or weak or strong. Herein doubly I
have made the lucky cast,- for I am restrained in body, speech
and mind: and, when body breaks up, after death I shall arise
in the Happy Lot, the Heaven World.
At this thought gladness springs up in him. Thus glad,
in him arises joy, and as he thus rejoices his body is calmed.
So with body calmed he feels happiness. In the happy one
the heart is at peace. This, headman, is the peace of mind
that comes by righteousness. Thereby if you could win the
mental calm, you would abandon this state of doubt.
(ii).
Now that Ariyan disciple, headman, thus freed from
covetousness . . . abides suffusing the whole world with
^ Text kas apannakatdya maijhay (? mihi pro ce^o est). The passage
in MSS. is garbled. Corny, reads apannaka-tMnay, which I follow in my
translation. Corny, takes it as anaparadJiataya emy ralfati. The word
apannaha (of doubtful origin) is a synonym for Nibbana, the sure, the
absolute. A sutta at A. i, 113 (c/. V.M. 392) is so called, where Corny,
ad loc. says it = aviriiddha (unhindered). The way to Nibbana by the
Paths is called apatmaka-patipadd.
2 Kakiggaha {kata = kata, good); ‘thrower of the lucky die ’ -juytty-
galia. Corny. Cf. Jat. iv, 322.
254
The Saldyatana Booh [text iv, 352
heart possessed of kindliness that is widespreading, grown
great and boundless, free from enmity and peaceful. He
ponders thus: This teacher who teaches thus, who holds this
view: “ There is almsgiving, there is sacrifice, there is offering.
There is fruit, the result of good and evil deeds. This world
is, the world beyond is. There is mother and father, there
are beings of spontaneous birth. In the world are recluses
and brahmins who have won the summit, who have reached
perfection, who of themselves by supernormal power have
realized both this world and the world beyond, and proclaim
it, ” — even if the word of this worthy teacher be true, yet have
I a ground of surety, for I oppress naught of things or weak or
strong. Herein I have doubly made the lucky cast, for I am
restrained in body, speech and mind. . . .
At this thought gladness springs up in him. ... In the
happy one the heart is at peace. This, headman, is the peace
that comes by righteousness. Thereby if you could win the
mental calm, you would abandon this state of doubt.
(iii).
Now, headman, that Ariyan disciple, thus freed from
covetousness . . . ponders thus: —
This teacher who teaches thus, who holds this view: “ For
him who acts or makes others act . . . who tells lies,— by
such an one so acting no evil is done. If with a razor-edged
tool he should make all beings on earth one mash of flesh, one
heap of flesh . . . yet therefrom results no merit, no coming
by any merit, . . .” — even if the word of that worthy teacher
be true, yet have I a ground of surety, for I oppress naught
of things or weak or strong ... I shall arise in the Happy
Lot, the Heaven World.
At this thought gladness springs up in him. ... In the
happy one the heart is at peace. This, headman, is the
peace that comes by righteousness. Thereby if you could
win the mental calm, you would abandon this state of
doubt.
xLii, VIII, § 13 ] Kindred Sayings about Headmen 255
(iv).
Now that Ariyan disciple, headman, thus freed from covet-
ousness . . {the same throughout for the reflection on the
negating the above teacher’s vieiv).
5.
(i) .
{The whole is the same as in § 1 above, with ‘ sympathy ’ for
‘ kindliness,’ in the brahma-vihara.)
(ii) .
{The same as in § 2, with ‘ equanimity ’ for the brahma-
vihara, and ‘ there is merit in action,’ etc.)
(iii) .
{The same as in above, with ‘ equanimity ‘for the brahma-
vihara.)
(iv) .
{The same as in § 4 above, with ‘ equanimity ’for the brahma-
vihara.)
At these words Pataliya, the headman, said to the Exalted
One : —
‘ Excellent, lord ! Excellent it is, lord ! . . . May the
Exalted One accept me as a lay-disciple from this day forth
so long as life lasts, as one who has gone to him for refuge.’
PART IX
[CHAPTER XLIII]
KINDRED SAYINGS ABOUT THE UNCOMPOUNDED*
1 .
§ 1 (i). Body.
I WILL teach you, brethren, the Uncompounded and the path
that goes to the Uncompounded. Do ye listen to it.
And what, brethren, is the Uncompounded ? The de-
struction of lust, brethren, the destruction of hatred, the
destruction of illusion, — that is called the Uncompounded.
And what, brethren, is the path that goes to the Uncom-
pounded ? Mindfulness relating to body.^ That, brethren,
is called ‘ the path that goes to the Uncompounded.’
Thus, brethren, have I taught ye the Uncompounded.
Thus have I taught ye the way that goes to the Uncom-
pounded. Whatever should be done by a teacher that seeks
the welfare of his disciples, in compassion, feeling compassion,
that have I done for you.
Here, brethren, are the roots of trees.^ Here are empty
places. Do you meditate. Be not remiss. Be not remorseful
hereafter.^ This is our instruction to you.
§ 2 (ii). Calm.
I will teach you, brethren, the Uncompounded and the
path that goes to the Uncompounded. Do you listen to it.
* Asankliata-sarjyutla. ^ Kdyagata sati.
^ C/. supra, § 145.
* Corny. — ‘ i.e. now in the time of your youth and health, with the
opportunities now open to you. In old age, in the hour of death, when
the Teacher has passed away, you may regret your lost opportunities.’
266
xLiii, IX, I, § 7 ] Sayings about the Vncom'pounded 257
And what, brethren, is the Uncompounded ? The destruc-
tion of lust . . .
And what, brethren, is the path that goes to the Uncom-
pounded ? Calm and insight. That, brethren, is called ‘ the
path that goes to the Uncompounded.’
§ 3 (iii). Directed thought}
. . . And what, brethren, is the path that goes to the
Uncompounded ? Concentration accompanied by thought
directed and sustained: concentration without directed, but
just with sustained, thought: concentration that is without
thought either directed or sustained.^ That, brethren, is
called ‘ the path that goes to the Uncompounded.’
§ 4 (iv). Void.
. . . And what, brethren, is the path that goes to the
Uncompounded ? Concentration that is void, signless and
aimless.® That, brethren, is called ‘ the path that goes to the
Uncompounded.’
§ .5 (v). Stations of mindfulness.'^
. . . And what, brethren, is the path that goes to the
Uncompounded ? The four stations of mindfulness. That,
brethren, is called ‘ the path that goes to the Uncom-
pounded.’
§ G (vi). Right efforts.
. . . And what, brethren, is the path that goes to the
Uncompounded 1 The four best efforts . .
§ 7 (vii). Bases of effective power.^
. . . And what, brethren, is the path . . . ? The four
bases of effective power . . .
^ Vitakha.
- For this threefold cla.ssilication of samddhi see Buddh. Psych. Eth.,
§ 166 (h), n.
^ Supra, xli, § 6.
* Sati-pntthfind. of body, feelings, mind, and phenomena. Cf. K.S.
iii, 81, foi these 37 items (v-xi summed), called hodhipakkhiyd dkammd.
® See next chapter. ® Iddhipada.
TV 17
258
The Salayatana Booh [text iv, 361
§ 8 (viii). Controlling power.
. . . And wtat, brethren, is the path . . . ? The five
controlling powers . .
§ 9 (Lx). Strength.
. . . And what, brethren, is the path ... 1 The five
strengths . . ?
§ 10 (x). Limbs of wisdom.
. . . And what, brethren, is the path ... 1 The seven
limbs of wisdom . .
§ 11 (xi). By the path.
. . . And what, brethren, is the path that goes to the
Uncompounded ? The Ariyan Eightfold Path. That,
brethren, is called ‘ the path that goes to the Uncompounded.’
Thus, brethren, have I shown'* you the Uncompounded and
the path that goes to the Uncompounded. Whatever should
be done by a teacher that seeks the welfare of his disciples,
in compassion, feeling compassion have I done that for you.
Here, brethren, are the roots of trees. Here are empty
places. Do you meditate. Be not remiss. Be not remorseful
hereafter. This is our instruction to you.
2 .
§ 12 (1). The Uncompounded.
§ i. Calm.
{The same as § 1 above, with ‘ calm ’for ‘ concentration.’)
§ ii. Insight.
{The same as § 1 above, with ‘ insight ’ - . .)
^ Saddha, viriya, sati, samadhi, jtannd. ^ Same as ('viii).
^ Sati, dtiamrmvicaya, viriya, plti, passaddhi, samadhi, upekkhd.
* Text has vedayitar), prob. a misprint for desitay, occurring in other
passages.
XLiii, IX, 2 , § 12 ] Sayings about the Uncompounded 259
§§ iii-viii. The sixfold concentration.
. . . Concentration together with thought directed and
sustained . . . without thought directed and sustained, but
with thought sustained only . . . without thought either
directed or sustained . . . that is empty . . . that is sign-
less . . . that is aimless.
§§ ix-xii. The four stations of mindfulness.
. . . And what, brethren, is the Uncompounded ?
Herein, brethren, a brother abides contemplating body
in body, ardent, self-possessed, mindful, by restraining the
coveting and dejection that are in the world. This, brethren,
is called ‘ the path going to the Uncompounded.’
§§ xiii-xvi. The four best efforts.
. . . And what, brethren, is the path . . . ? Herein,
brethren, a brother originates desire that evil, unprofitable
states not yet arisen shall not arise. He strives, puts forth
energy, exerts his mind and strives. This, brethren, is
called ... He originates desire that evil, -unprofitable states
that have arisen shall be abandoned.
. . . He originates desire that good, profitable states not
yet arisen shall arise.
. . . He originates desire that good, profitable states that
have arisen shall be established, shall not be confused, shall
be made better, grow to increase, be practised and fulfilled.
§§ xvii-xx. The four bases of effective power.
. . . Herein, brethren, a brother practises the basis of
effective power^ which is attended by concentration and effort,
compounded "with desire . . . compounded with energy . . .
with idea . . . with investigation.^
§§ xxi-xxv. The five faculties.
. . . Herein, brethren, a brother practises the faculty of
faith, which is founded on singleness of heart, founded on
dispassion, on cessation, which leads to gi-ving up.
1 Cf. Dialog, ii, 110 n.
2 Ib., 246-7.
260 The Salayatana Booh [text iv, 366
. . . He practises the faculty of energy which is founded
on . . .
... He practises the faculty of mindfulness, which is
founded on . . .
. . . He practises the faculty of concentration, which is
founded on . . .
. . . He practises the faculty of wisdom, which is founded
on singleness of heart, founded on dispassion, on cessation,
which leads to giving up.
§§ xxvi-xxx. The jive poivers.
. . . Herein, brethren, a brother practises the power of
faith, which is founded on singleness of heart . . .
... He practises the power of energy, which is founded
on . . .
... He practises the power of mindfulness, which is
founded on . . .
... He practises {as above) . . .
§§ xxxi-xxxvii. The seven factors of wisdom.
. . . Herein, brethren, a brother practises the factor of
wisdom which is mindfulness, which is founded on singleness
of heart . . .
. . He practises the factor of wisdom which is investigation
of the Norm . . .
. . . He practises the factor of wisdom which is energy . . .
. . . which is zest . . .
. . . which is calm . . .
. . . which is concentration . . .
. . . He practises the factor of wisdom which is disin-
terestedness, which is founded on singleness of heart, founded
on dispassion, on cessation which leads to giving up . . .
§§ xxxviii-xlv. The Ariyan eightfold path.
... He practises right view, which is founded on single-
ness of heart . . . right aim . . . right speech . . . right
action . . . right living . . . right effort . . . right mindful-
ness . . . right concentration, which is foimded on singleness
xLiii, IX, 2, § i6] Sayings about the Uncompounded 261
of heart, which is founded on dispassion, on cessation, which
leads to giving up. This, brethren, is called ‘ the path that
goes to the Uncompounded.’
Thus, brethren, have I taught ye the Uncompounded and the
path that goes to the Uncompounded.
Whatever, brethren, should be done by a teacher who seeks
the welfare of his disciples, in compassion, feeling compassion
have I done that for ye.
Here, brethren, are the roots of trees. Here are empty
places. Do ye meditate. Be not remiss. Be not remorseful
hereafter. This is our instruction to you.
§ 12 (2)^ (ii). The end.^
1-44.
I will teach you the end, brethren, and the path that goes
to the end. Do ye listen to it. And what, brethren, is the
end ?
(Here follow 44 sections [as in each of the nexi] to he developed
as the previous 44.)
§ 13. Without dsavas.
I will teach you, brethren, what is free from the asavas,^
and the path that goes thereto . . .
§ 14. Truth.
I will teach you, brethren, the truth'* and the path that goes
thereto . . .
§ 15. The further share.
I will teach you . . . the further shore® and the path that
goes thereto . . .
§ 16. The subtle.
I will teach you . . . the subtle and the path that goes
thereto ... *
^ The sections are OTongly numbered in the text.
2 jMte, the goal, i.e. Nibbana. ^ ‘The four.’ Corny.
* ‘ The transcendental,’ lohiltara. Corny.
^ Pdray, ‘ beyond the round (of rebirth).’ Corny.
262
The Saldyatana Book [text iv, 369
§ 17. The hard to see.
I will teach you . . . the hard to see and the path that
goes thereto . . .
§ 18. The unfading.
I will teach you . . . the uniading’^ and the path that goes
thereto . . .
§ 19. The stable.
I \vill teach you . . . the stable and the path that goes
thereto . . .
§ 20. The undecaying.
I will teach you . . . the undecaying^ and the path that
goes thereto . . .
§ 21. The invisible.
I will teach you . . . the invisible and the path that goes
thereto . .
§ 22. The taintless.
I will teach you . . . the taintless® and the path that goes
thereto . . .
§ 23. The peace.
{The same formula for the rest.)
§ 24. The deathless.
§ 25. The excellent.
§ 26. The blissful.*
§ 27. The security.
§ 28. Destr^txlion of craving.
1 Ajajjara. Vis. 31. 294, quoting, has ajara, ‘ageless.’
2 Text has apalolcita (‘asked permission’), with v.l. apalokinay^
which, I follow with Corny., who derives it from '\/ luj (the usual deriva-
tion of loka).
® Reading with Corny, nippapaikay (the ‘ taints ’ are ianhd, mdna,
ilittM) for text’s nippdpay.
^ S ii-ay, the Vedio Shiva. Corny, dassil'atihena (1). At /Sw.d. 173, 411
Corny, gives the word as a synonym of khema (which follows here).
At jS. i. 181 Corny, takes it as equivalent to Setlha.
xLiii, IX, 2 , § 43 ] Sayings abont the Uncompounded 263
§ 29. The wonderful.
§ 30. The marvellous.
§ 31. The free from ill}
§ 32. The state of freedom from ill.
§ 33. Nibbdna.*
§ 34. The harmless.
§ 35. Dispassion.
§ 36. Purity.
§ 37. Release.^
§ 38. Non-attachment.
§ 39. The island.^
§ 40. The cave of shelter.
§ 41. The stronghold.
§ 42. The refuge.
§ 43. The goal.*
[All of the above sections are in the following shape and form.)
(i).
I will teach you, brethren, the goal and the path that goes
to the goal. Do ye listen to it.
And what, brethren, is the goal ? It is the destruction of
lust, the destruction of hatred, the destruction of illusion.
That, brethren, is called ‘ the goal.’
And what, brethren, is the way that goes to the goal 1
^ Anitika, ‘free from dukktia.' Corny. * Here and at <S. i. 136;
VibhA. 314, Corny, derives from ni-vdmy (=ni-laiihu).
^ Text misprints tnaltin ca for muttiii ca. ^ For these titles cf. xlii, § 7.
* Pardyana,=‘ paray dyaiMy gati pcUitthd.’ Corny.
264
The Salayatana Booh [text iv, 372
It is mindfulness relating to body. That, brethren, is called
‘ the way that goes to the goal.’
Thus, brethren, have I taught ye the goal and the way that
goes to the goal.
Whatsoever, brethren, should be done by a teacher that
seeks the welfare of his disciples, in compassion, feeling com-
passion that have I done for you.
Here, brethren, are the roots of trees. Here are lonely
places. Do you meditate. Be not remiss. Be not remorseful
hereafter. This is our instruction to you.
(ii).
(§§ ii-xliv are to be developed as in (he sections on the
Uncompounded.)
PART X
[CHAPTER XLIV]
KINDRED SAYINGS ABOUT THE UNREVEALED'
I. Sister Khemar the Elder.
Once the Exalted One was staying near Savatthi at Jeta
Grove in Anathapindika’s Park.
Now on that occasion the sister Khema, after going her
rounds among the Kosalans, took up her quarters at Tora-
navatthu, between Savatthi and Saketa.®
Now the rajah Pasenadi of Kosala was journeying from
Saketa to Savatthi, and midway between Saketa and Savatthi
he put up for one night at Toranavatthu.
Then the rajah Pasenadi of Kosala called a certain man
and said ; ‘ Come thou, good fellow ! Find out some recluse
or brahmin such that I can wait upon'* him to-day.’
‘ Even so, your majesty,’ said that man in reply to the
rajah Pasenadi of Kosala, and after wandering through all
Toranavatthu he saw not anyone, either recluse or brahmin,
on whom the rajah Pasenadi might wait.
Then that man saw the sister Khema, who had come to
' Avijakata.
- Tor the Sister Ivheina see Psalms of the Sisters, p. SI ff. As a
slave-girl in the time of the Buddha Padumuttara. she renounted the
world and aspired to be a disciple of a future Buddha, a wish that was
fulfilled under the Buddlias Vipassi, Kakusaiidha, Konagamana, Kas-
sapa, and Gotama. In this last birth she was wife of the rajah Bim-v^
bisara, and of great beauty. Pride in this was destroyed in her by
the Master, who conjured up a vision of beauty decaying. She was
convinced, entered the Order, and ultimately became Arahant. She
was ranked first in insight by the Master (as mahapannd) in the list
of ‘ great ones ’ at A. i, 2.5; AA. i. 342. Cf. K.S. ii, 160.
^ Cf. Buddhist India, p. 40.
* Payiriipusei/i/ay. lit. ‘ sit beside as a teacher.’
265
266
The Saldyaiana Book [text iv, 374
reside at Toranavatthu. And on seeing lier he went back to
the rajah Pasenadi of Kosala, and said : —
‘ Yoxir majesty, there is no recluse or brahmin in Tora-
navatthu such that your majesty can wait upon him. But,
your majesty, there is a sister named Khema, a woman-
disciple of that Exalted One, who is Arahant, an All-
enlightened One. Now of this lady a lovely rmnom has gone
abroad, that she is sage, accomplished, shrewd, widely learned,
a brilliant talker,^ of goodly ready wit. Let yomr majesty wait
upon her.’
So the rajah Pasenadi of Kosala went to visit the sister
Khema, and on coming to her saluted and sat down at one
side. So seated he said to her: —
‘ How say you, lady ? Does the Tathagata exist after
death
‘ That the Tathagata exists after death, maharajah, is not
revealed by the Exalted One.’
‘ How say you, lady ? So the Tathagata does not exist
after death.’
‘ That also, maharajah, is not revealed by the Exalted One.’
‘ What then, lady ? Does the Tathagata both exist and
not exist after death ?’
‘ That also, maharajah, is not revealed by the Exalted One.’
‘ Then, lady, the Tathagata neither exists nor not-exists
after death.’
‘ That also, maharajah, is not revealed by the Exalted
One.’
‘ How then, lady ? When asked, “ Does the Tathagata
exist after death ?” you reply, “ That is not revealed by the
Exalted One,” and, when I ask . . . the other questions,
you make the same reply. Pray, lady, what is the reason,
what is the cause why this thing is not revealed by the Exalted
One V
‘ Now in this matter, maharajah, I \vill question you. Do
you reply as you think fit. Now how say you, maharajah 1
^ Citta-kathl.
® For this stock question see K.S. ii, 150; iii, 93 ff., 172.
267
XLiv, X, § i] Sayings about the Unrevealed
Have you some accountant, some ready -reckoner or calculator,^
able to coimt the sand in Ganges, thus: There are so many
hundred grains, or so many thousand grains, or so many
hundreds of thousands of grains of sand V
‘ No indeed, lady.’
‘ Then have you some accountant, ready -reckoner or
calculator, able to reckon the water in the mighty ocean,
thus : There are so many gallons^ of water, so many hundred,
so many thousand, so many hundreds of thousand gallons
of water V
‘ No indeed, lady.’
‘ How is that V
‘ Mighty is the ocean, lady, deep, boundless, imfathom-
able.’3
‘ Even so, maharajah, if one should try to define the Tatha-
gata by his bodily form, that bodily form of the Tathagata
is abandoned, cut down at the root, made like a palm-tree
stump, made something that is not, made of a nature not to
spring up again in future time. Set free from reckoning as
body, maharajah, is the Tathagata. He is deep, boundless,
unfathomable, just like the mighty ocean. To say, “ The
Tathagata exists after death,” does not apply.'* To say, “ The
Tathagata exists not after death,” does not apply. To say,
“ The Tathagata both exists and exists not, neither exists nor
not-exists after death,” does not apply.
1 Oanaka, muddika, sankhdyaka. Expl. by Corny, (here and) on D.
i, 51. He says of them: (a) A faultless reckoner. (6) One skilled in
interpreting finger- signs (is this palmistry or counting on the fingers ?).
(c) A reckoner of groups of numbers. Rhys Davids trans. (6) ' convey-
ancer.’ Is it ‘a reader of symbolic gestures ’ ? See in this comiexion
Bhikkhu Nanatiloka’s Die Fragen des Milindo (Leipzig), note to p. 289,
which supports this view. See Uddna Corny., 205, on TJd. iii, 9. where
these arts are reckoned among the sippdni, arts and sciences. As an
example: ‘ On looking at a tree one could tell at a glance the number
of leaves on it.’
2 Alhaka, a measure. Four pallhd ^^ono dlhaka: four dlhakd^ one
dona (cauldron or trough).
^ Gambhira. ‘ 84,000 yepanas in depth.’ Corny.
* Na upeti — ^ m yujjati {haud idoneum).’ Corny.
268
The Salayatana Booh [text iv, 377
If one should try to define the Tathagata by feeling, — that
feeling of the Tathagata is abandoned, cut down at the root.
. . . Set free from reckoning as feeling is the Tathagata,
maharajah, deep, boimdless, unfathomable like the mighty
ocean. To say, “ The Tathagata exists after death . . . exists
not after death,” does not apply.
So also if one should try to define the Tathagata by per-
ception, by the activities, by consciousness ... set free
from reckoning by consciousness is the Tathagata, maharajah,
deep, boundless, unfathomable as the mighty ocean. To
say, “ The Tathagata exists after death . . . exists not after
death,” does not apply.’
Then the rajah Pasenadi of Kosala was delighted with the
words of the sister Khema, and took pleasure therein. And
he rose from his seat, saluted her by the right and went away.
Now on another occasion the rajah . . . went to visit the
Exalted One, and on coming to him saluted him and sat down
at one side. So seated he said to the Exalted One : —
‘ Pray, lord, does the Tathagata exist after death V
‘ Not revealed by me, maharajah, is this matter.’
‘ Then, lord, the Tathagata does not exist after death.’
‘ That also, maharajah, is not revealed by me.’
{He then asks the other questions and gets the same reply.)
‘ How then, lord ? When I ask the question, “ Does the
Tathagata exist ? . . . does he not exist after death ?” you
reply, “It is not revealed by me.” Pray, lord, what is the
reason, what is the cause why this thing is not revealed by the
Exalted One V
‘ Now, maharajah, I will question you. Do you reply as
you think fit. Now what say you, maharajah ? Have you
some accountant . . .’ {the rest is exactly as before).
‘ Wonderful, lord ! Strange it is, lord, how the explanation
both of Master and disciple, both in spirit and in letter, will
agree, will harmonize, will not be inconsistent, — tliat is, in
any word about the highest.
On a certain occasion, lord, I went to visit the sister Khema,
and asked her the meaning of this matter, and she gave me
the meaning in the very words, in the very syllables used by
269
xLiv, X, §2] Sayings about the Unrevealed
the Exalted One. Wonderful, lord ! Strange it is, lord,
how the explanation both of Master and disciple will agree,
will harmonize, in spirit and in letter, how they will not be
inconsistent,^ — that is, in any word about the highest.-
Well, lord, now we must be going. We are busy folk. We
have many things to do.’
‘ Do now what you think it time for, maharajah.’
Thereupon the rajah Pasenadi of Kosala was delighted
with the words of the Exalted One and welcomed them.
And he rose from his seat, saluted the Exalted One by the
right and went away.
§ 2. Anuradlia?
Thus have I heard : Once the Exalted One was staying near
Vesali, in Great Grove, at the Hall of the Gabled House.
At that time the venerable Anuradha was staying not far
from the Exalted One in a forest hut.
Then a number of heretical Wanderers came to visit the
venerable Anxiradha, greeted him and exchanged the courtesies
of civil words and sat down at one side. So seated, those
heretical Wanderers said to the venerable Anuradha: —
‘ Friend Anuradha, a Tathagata, a superman, one of the best
of men, a winner of the highest winning, is proclaimed in (one
of) these four ways: “A Tathagata exists after death, or he
does not exist after death, or he both does and does not exist
after death, or he neither exists nor not-exists after death.” ’
Upon this the venerable Anuradha said to those heretical
Wanderers : —
‘ Friends, a Tathagata, a superman, one of the best of men,
a winner of the highest gain, is spoken of in other than those
four ways, to wit: “ He exists . . . exists not after death.” ’
Upon this those heretical Wanderers said of the venerable
AnurMha : ‘ This brother must be a novice, not long ordained.
Or, if he is an elder, he is an ignorant fool.’
1 The passage occurs at ^1. v, 320. Text and Comij. differ Iiero.
See Appendix for a discussion of the reading.
2 Agga-pa(kismhj. AA. on A. v. 320, ‘= iiihbrme.’
3 As at K.S. iii, 99 ff.
270
The Saldyatana Booh [text iv. 381
So those heretical Wanderers, having thus abused the
venerable Anuradha, by calling him ‘ novice ’ and ‘ fool,’
rose up and went away.
Thereupon the venerable Anuradha, not long after those
heretical Wanderers were gone, thought thus : ‘ If these
heretical Wanderers were to put me a further question, how,
in answering, should I tell them the views of the Exalted One
without misrepresenting the Exalted One by stating an
untruth 1 How should I answer in accordance with his
teaching, so that no one who agrees with his teaching and
follows his views might incur reproach V
Thereupon the venerable Anuradha went to the Exalted
One and sat down at one side. So seated the venerable
Anuradha thus addressed the Exalted One : —
‘ I am staying here, lord, in a forest hut not far from the
Exalted One. Now a number of heretical Wanderers came
to me . . . and said this: “Friend Anuradha, a Tathagata,
a superman, one of the best of men, a winner of the highest
winning, is proclaimed in (one of) these four ways: ‘ A Tatha-
gata exists after death : or he exists not after death : or he both
exists and exists not after death : or he neither exists nor not-
exists after death.’ ” Whereupon, lord, I said to those
heretical Wanderers : “ Friends, a Tathagata is spoken of in
other than these foiu ways.”
Whereupon, lord, those heretical Wanderers said of me:
“ This brother must be a novice, not long ordained. Or, if
he be an elder, he is an ignorant fool.”
Thereupon, lord, those heretical Wanderers, after abusing
me by calling me a novice and an ignorant fool, rose up and
went away. Not long after they had gone, lord, the thought
occiured to me: “If these heretical Wanderers were to put
me another question, how, in answering, should I tell them
the views of the Exalted One without misrepresenting the
Exalted One by stating an untruth ? How should I answer
in accordance with his teaching, so that no one who agrees
with his teaching and follows his views might incur reproach ?” ’
‘ Now what think you, Amuadha ? Is body permanent or
impermanent ?’
271
xLiv, X, § 2] Sayings about the Unreveakd
‘ Impermanent, lord.’
‘ What is impermanent, is that weal or woe V
‘ Woe, lord.’
‘ Now what is impermanent, what is woe, what is of a nature
to change, — is it proper to regard that thus: “ This is mine.
This am I. This is my self ” ?’
‘ Surely not, lord.’
‘ Is feeling permanent or impermanent V
‘ Impermanent, lord.’
‘Is perception . . . are the activities ... is conscious-
ness permanent or impermanent V
‘ Impermanent, lord.’
‘ Now what is impermanent ... is it proper to regard that
thus: “ This is mine. This am I. This is my self ” V
‘ Surely not, lord.’
‘ Therefore, Anuxadha, whatsoever body, be it past, future
or present, inward or outward, subtle or gross, low or high,
far or near, — every body should be regarded, as it really is,
by perfect insight, thus : “ This is not mine. This am not I.
This is not my self.” Whatsoever feelings . . . whatsoever
perception . . . whatsoever activities . . . whatsoever con-
sciousness, be it past, future or present, inward or outward
. . . should be so regarded, as it really is, by right insight.
80 seeing, Anuradha, the well-taught Ariyan disciple feels
aversion from body, from feeling, from perception, from the
activities, from consciousness. So feeling, he is dispassionate.
By dispassion he is set free. By freedom comes the know-
ledge that he is free. So that he knows: “ Ended is birth,
lived is the righteous life, done is the task, for life in such
conditions there is no hereafter.”
Now what say you, Anuradha ? Do you regard a Tatha-
gata’s body as the Tathagata V
‘ Surely not, lord.’
‘ Do you regard him as (his) feeling, (his) perception, (his)
activities or apart from them ? As (his) consciousness or as
apart from it ?’
‘ Surely not, lord.’
‘ Now how say you, Anuradha ? Do you regard him as
272 The Salayatana Book [text iv, 383
having no body, no feeling, no perception, no activities, no
consciousness V
‘ Surely not, lord.’
‘ Then, Anuradha, since in just this life a Tathagata is not
met with in truth, in reality,^ is it proper for you to pronounce
this of him: “ Friends, he who is a Tathagata, a superman,
one of the best of beings, a winner of the highest gain, is
proclaimed in other than these four ways: ‘The Tathagata
exists after death ... lie neither exists nor not-exi.sts after
death’” V
‘ Surely not, lord.’
‘ Well said ! Well said, Anuradha ! Both formerly and
now also, Anuradha, it is just sorrow and the ceasing of sorrow
that I proclaim.’
§ 3. Sdripittla and KoUMta- (or ‘ vieived ’).
Once the venerable Sariputta and the venerable Kotthita
the Great were staying at Benares, in Isijiatana, at Antelope
Wood.
Now the venerable Kotthita the Great, rising at eventide
from his solitary meditation, came to see the venerable
Sariputta, and on coming to him, after the exchange of
friendly greetings and the compliments of courtesy,"’’ sat down
at one side. So seated the venerable Kotthita the Great
said : —
‘ How now, friend Sariputta ? Does the Tathagata exist
after death V
‘ This is unrevealed by the Exalted One, friend.’
(As in previous sections.)
^ The phra.se adopted in the Kathd-vatIftU (Points of Controversy) I, 1 .
2 See A'.S'. ii, 7t) and ii. At A'.A'. iii, 143-50 the .same couple discuss
matters. Our te.xt reads Kottliika. The .sub-title (■jMcjiitay) maj' refer
to rupa- etc. -gat-wj of the text; I cannot find the word elsewhere.
(The UddCiJM or summary at the end of text, vol. iv, has paganriy ['i].)
^ For this oft-recurring phrase see Corny, on «S'. i, 67 (K.S. i, 92):
‘ Such as mutual inquirie.s after health, etc. By all such a pleasant
even cuirent i.s .set flowing, as of blended hot and cold streanjs of vatcr.’
xLiv, X, § 4] Sayings about the Unrevealed 273
‘ . What is the reason, friend, that is the cause why this
thing is not revealed by the Exalted One V
‘ To hold, friend, that the Tathagata exists after death is to
view the Tathagata as body^ . . . and so on of the other
alternatives. To hold that the Tathagata exists after death
is to view the Tathagata as feeling ... as perception . . .
as the activities ... as consciousness, and so of the other
alternatives; that is, that he exists not, that he both exists
and not-exists, that he neither exists nor not-exists. That,
friend, is the reason, that is the cause why this thing is not
revealed by the Exalted One.’
§ 4. Sdriputta and Kotlhita (ii) (or ‘ arising ’).
Once the venerable Sariputta and the venerable Kotthita
the Great were staying at Benares, in Isipatana, in Antelope
Wood. . . .
{Text here abbreviates by pe the whole of the questions and
answers of the last section, and contimies : — )
‘ But, friend, what is the reason, what is the cause why this
is not revealed by the Exalted One V
‘ By not knowing, friend, by not seeing body as it really is :
by not knowing, by not seeing the arising of body as it really
is: by not knowing . . . the ceasing of body and the way
that goes to the ceasing of body, as they really are, one holds
the view: “ The Tathagata exists after death, exists not, both
exists and exists not, neither exists nor not-exists after
death.”
By not knowing, by not seeing, as it really is, feeling . . .
perception . . . the activities . . . consciousness . . . one
holds the view . . .
But by knowing, friend, by seeing, as it really is, the arising
of body, the ceasing of body, and the way that goes to the
ceasing of body . . . this view does not occur.
So also by knowing, by seeing, as they really are,
feeling . . . perception . . . the activities . . . conscious-
IV
1 Rapa-gatai] etaij, lit. ' this is gone to body.
18
274 The Salayatana Boole [text iv, 387
ness . . . one does not hold these views about the Tatha-
gata.
That, friend, is the reason, that is the cause why this thing
is not revealed hy the Tathagata.’ ^
§ 5. Sdrifutta and Kotthita (iii) (or ‘ affection ’).
Once the venerable Sariputta and the venerable Kotthita
the Great were staying at Benares, in Isipatana, in Antelope
Wood. . . .
{Text abbreviates the same discussion as above, and con-
tinues : — )
‘ But what, friend, is the reason, what is the cause why this
is not revealed by the Tathagata V
‘ When one has not abandoned passion for body, friend,
when one has not abandoned desire . . . affection . . . thirst
, . . feverish longing . . . when one has not abandoned
craving for body, one holds the view that the Tathagata
exists, exists not, both exists and not-exists, neither exists
nor not-exists after death.
Likewise when one has not abandoned passion ... for
feeling ... for perception, for the activities, for conscious-
ness . . . such views do not exist for him.
That, friend, is the reason, that is the cause why the
Exalted One has not revealed this thing.’
§ 6. Sdrip^itta and Kotthita (iv) (or ‘ Delight ’).
{The same as in § 3 uf to : — )
‘ But what, friend, is the reason, what is the cause why
this is not revealed by the Exalted One V
^ It is to bo remembered that Tathagata is defined by the Corny, here
and elsewhere as equivalent to mlta, any being. The question is that
common to all, ‘IVhat becomes of us after death?’ not only ‘What
becomes of the Tathagata (as Buddha) ?’ There are many passages,
however, where the Master refers to himself in this connexion. At
the UdCuia Corny., p. 340, Tathagata =aUd, ‘the self.’ At M. i, 338 it
= .a Saint. See Brethren, 71 . i; K.S, in, 95 n. Perhaps ‘ liberated
being ’ is the best term for general use
xLiv, X, §6] Sayings about the Unrevealed
275
1 .
‘ For one who delights in body, who enjoys body, rejoices
in body, who knows not, who sees not, as it really is, the
ceasing of body, there is the view that a Tathagata exists after
death . . . that he neither exists nor not-exists after death.
For one who delights in feeling, rejoices in feeling, who knows
not, who sees not, as it really is, the ceasing of feeling . . .
for one who delights in perception ... in the activities . . .
in consciousness, who knows not, who sees not, as it really is,
the ceasing of consciousness . . . such views exist. But
when he no longer delights in body ... in consciousness,
those views do not exist.
That, friend, is the reason, that is the cause why this thing
is not revealed by the Exalted One.’
2 .
‘ But, friend, can there be any other way of showing how
this is not revealed by the Exalted One 1’
‘ There can, friend. He who delights in becoming, enjoys
becoming, rejoices in becoming, who knows not, who sees not,
as it really is, the ceasing of becoming, — for him such views
exist. But for him who delights not in, enjoys not, rejoices
not in becoming . . . such views do not exist. That, friend,
is another way of showing how this was not revealed by the
Exalted One.’
3.
‘ But can there be, friend, any other way of showing how
this is not revealed by the Exalted One ?’
‘ There can, friend. He who delights in grasping . . . ’ (as
before).
4.
‘ But can there be, friend, any other way . . . ?’
‘ There can, friend. He who delights in craving, enjoys
craving, rejoices in craving ... for him such views exist.
But when he no longer delights in craving . . . such views do
not exist. That, friend, is another way . . .’
276
The Saldyatana Book [text iv, 391
5.
‘ But can there be, friend, any other way of showing
‘ Kow, friend Sariputta, why do you want any further
explanation ? For a brother who is freed, friend Sariputta,
by the destruction of craving, there is nothing more left
to point to as a growing.’^
§ 7. Moggalldna or ‘ sphere.’
Then the Wanderer, Vacchagotta,^ came to visit Mog-
gallana the Great, and on coming to him greeted him
courteously, and after the exchange of civilities sat down at
one side. So seated, the Wanderer, Vacchagotta, said to the
venerable Moggallana the Great: —
‘ How say you, master Moggallana ? Is the world eternal V
‘ This is not revealed by the Exalted One, Vaccha.’
‘ How then, master Moggallana. Is the world not eternal,
then V
‘ This too, Vaccha, is not revealed by the Exalted One.’
‘ Then is the world finite, master Moggallana V
‘ That too, Vaccha, is not revealed by the Exalted One.’
‘ Then, master Moggallana, is the world infinite ?’
‘ That too, Vaccha, is not revealed by the Exalted One.’
‘ How say you, master Moggallana ? Is life® the same as
body V
‘ That is not revealed by the Exalted One, Vaccha.’
‘ How then, master Moggallana ? Is life one thing and
body another V
‘ That too, Vaccha, is not revmaled by the Exalted One.’
' Text has vaddhay n' (Ulhi parindjKimi/a, ‘to point to as growth.’
The Burmese lias rattay {lesay) n’ atthi p., as at S. iii, 59 {K.S. iii, 52,
where see note). Cf. S. i, 16 (K.S. i, 23 n.). There is, however, a
v.l. valtay. Corny, is silent here, hut on loc. cit. above takes vattay
as the wheel of existence or as cause, lit. ‘ going on.’
^ At 8. iii, 257-63 (K.S. iii, 203), ‘The wanderer of the Vaccha clan ’
asks the same questions of the Buddha, who replies that through
ignorance of body, its arising, its ceasing and the way of its ceasing,
these opinions arise.
^ Jiva.
XLiv, X, § 7 ] Sayvnga about the Unrevealed 277
‘ Then tell me this, master Moggallana. Does the Tatha-
gata exist after death V
‘ That, Vaccha, is not revealed by the Exalted One.’
{He then asks the same alternatives and gets the same reply
as above.)
‘ Now, master Moggallana, what is the reason, what is the
cause why the Wanderers of other views, when questioned on
these points, answer that the world is eternal, that it is not so,
that the world is finite, that it is infinite and so on, whereas
Gotama the recluse, when questioned thus, does not so reply V
‘ The Wanderers of other views, Vaccha, regard the eye
thus: “This is mine. This am I. This is my self.” They
so regard the ear, the nose, the tongue, body and mind. That
is why the Wanderers of other views, when thus questioned,
thus reply. But, Vaccha, the Tathagata, the Arahant, the
Fully Enlightened One, does not so regard eye, ear, nose
and the rest. Therefore the Tathagata, when questioned,
does not reply that the world is eternal and so forth.’
Thereupon the Wanderer Vacchagotta rose from his seat
and went to see the Exalted One, and on coming to him
saluted him courteously, and after the excliange of civilities
sat down at one side. So seated the Wanderer Vacchagotta
said to the Exalted One: —
‘ How now, master Gotama 1 Is the world eternal V
‘ It is not revealed, Vaccha, that the world is eternal.’
{Vaccha asks the same questions as before.)
‘ What then, master Gotama, is the reason, what is the
cause why the Wanderers of other views, when questioned on
these matters, answer that the world is eternal or is not
eternal, and so forth ? Why does master Gotama when so
questioned not so reply V
‘ The Wanderers of other views, Vaccha, regard the eye
thus: “ This is mine. This am I. This is my self.” They so
regard the ear, nose, tongue, body and mind. That is why,
when questioned thus, they thus reply. But the Tathagata,
Vaccha, the Arahant, who is a Fully Enlightened One, does
not so regard the eye, ear, nose, tongue, body and mind.
Therefore when questioned on these matters he does not reply
278
The Saldyatana Booh [text iv, 394
that the world is eternal or not eternal, and so forth, or say
whether or no the Tathagata exists after death.’
‘ Wonderful, master Gotama ! Strange it is, master
Gotama, how the explanation both of Master and disciple,
both in spirit and in letter, can agree, can harmonize, cannot
be inconsistent, that is, as regards any essential phrase.
Now, master Gotama, I went to visit the venerable Mog-
gallana the Great, and I asked him this same thing, and he
replied to me in the very same words and syllables as the
worthy Gotama. Wonderful, master Gotama ! Strange it
is, master Gotama, how the explanation both of master and
disciple, both in spirit and in letter, will agree, will harmonize,
will not suffer loss,^ that is, in any word about the highest.’
§ 8. Vaccha (or ‘ bond ’).
Then the Wanderer Vacchagotta came to visit the Exalted
One . . . and said: —
‘ Pray, master Gotama, is the world eternal ? ... (as be-
Jore). . . . What is the reason, what is the cause why master
Gotama, when so questioned, does not reply that the world is
eternal and so forth V
‘ The Wanderers of other views, Vaccha, regard the body as
the self regard the self as having body, body as being in the
self, or the self as being in the body.
They regard feeling as the self . . . they regard perception
. . . the activities . . . they regard consciousness as the self,
regard the self as having consciousness, or consciousness as
being in the self, or the self as being in the consciousness.
Therefore the Wanderers of other views, when questioned
thus, reply that the world is eternal or not eternal and so forth.
But the Tathagata, Vaccha, the Arahant, who is a Fully
Enlightened One, does not regard body as the self, nor the self
as having body, nor body as being in the self, nor the self as
being in the body. He does not so regard feeling . . . per-
ception . . . the activities or consciousness. Therefore when
questioned on these things he does not reply that the world
‘ Vihayiasali. Cf. supra, p. 269. * Cf. K.8. iii, 3.
xLiv, X, § 9 ] Sayings about the Unrevealed 279
is eternal and so forth ... or say whether the Tathagata
exists after death or does not exist after death.’
Thereupon the Wanderer Vacchagotta rose from his seat
and went to see the venerable Moggallana the Great . . .
and said: —
‘ How now, master Moggallana ? Is the world eternal ?’
(The same questions and answers as before.)
‘ Wonderful, master Moggallana ! Strange it is, master
Moggallana, how the explanation both of master and of disciple,
both in spirit and in letter, will agree, will harmonize, will not
suffer loss, that is, in any word about the highest.
Just now, master Moggallana, I went to Gotama the recluse,
and asked the meaning of this, and Gotama the recluse replied
to me in the very same words and syllables as the master
Bloggallana. Wonderful it is ! Strange it is, master Mog-
gallana, how the explanation . . . will not sillier loss, that
is, in any word about the highest.’
§ 9. The Debating HalU
Then the Wanderer Vacchagotta went to visit the Exalted
One, and on coming to him saluted him courteously, anti after
the exchange of courtesies sat down at one side. So seated
he said to the Exalted One : —
‘ Master Gotama, some time ago, on some former occasions,
when a number of sectarians of different views, both recluses
and brahmins, who were Wanderers, had met together and
were sitting in the Debating Hall, this topic of talk arose : —
“ Purana Kassapa^ here, who has a crowd of followers,
who is teacher of a crowd, a well-known and famous founder
of theories,^ one in high repute among the mauyfolk, when
speaking of a disciple who had passed away, who had made
1 KiUuhala-sdld. Corny, says it was a place where all sorts of sec-
tarians met for debate. It was so called from the noise [kuluhala) that
went on in debate, cries of ’ What says he ? M'hat says he V Cf. D.
i, 179 (where see note to Dialog, i, 244); M. ii, 2.
^ The six famous theorizers are referred to.
^ Tittha-kara, lit. ‘ford-maker,’ one who purposes to show the way,
or ford, or landing-place to salvation. Cf. K.S. i, 93 n. In a bad
sense it usually = a quack.
280
The Salayatana Booh [text iv, 398
an end, thus describes his rebirth : ‘ So and so is reborn thus
and thus. So and so is reborn thus and thus.’ But if one of
his disciples is a superman, one who has won the highest gain,
when speaking of such a disciple who has passed away, who has
made an end, he describes him in terms of rebirth : ‘ So and so
is reborn thus and thus. So and so is reborn thus and thus.’ ”
And in like manner they spoke of Makkhali of the Cowpen
here, and Nata’s Son the Unclothed, and Sanjaya, Belatthi’s
Son, also Kaccayana of the Pakuddhas and Ajita of the hair-
cloth, — all of whom, with their crowd of followers . . . when
speaking of a disciple who has passed away, made an end, . . .
describe him in terms of rebirth thus: “ So and so is reborn
thus and thus.”
Xow Gotama the recluse, who has a crowd of followers,
who is teacher of a crowd, who is a well-known and famous
founder of theories, one in high repute among the manyfolk,
when speaking of a disciple who has passed away, made an
end, does not describe him in terms of rebirth, saying: “ So
and so is reborn thus and thus.” But he describes him thus:
“He has cut off craving. He has broken the bond. By
perfect comprehension of conceit^ he has made an end of 111.”
Of this matter, master Gotama, I had doubt and wavering,
and I thought : How is the teaching of Gotama the recluse to
be understood in this matter V
‘ You may well doubt, Vaccha. You may well waver.
Moreover, your wavering has arisen on a doubtful point. As
to rebirth, Vaccha, I declare it to be for what has fuel, not
for what is without fuel.^
Just as, Vaccha, a fire with fuel blazes up, but not without
fuel,® even so, Vaccha, do I declare rebirth to be for what has
fuel, not for what is without fuel.’
1 Cf. supra, xxxvi, § 2.
2 For upddana, fuel, basis, grasping or attachment, see K.S. ii,
early chapters.
3 From Sn. 1074: Acci yatha vdla-vegcna Lhiilo
Attlmr) inleli, na upeli sankhar/.
where Com y. says, ‘ It goes to its end, it is not reckoned to have gone in
this or that direction.’
281
xLiv, X, § lo] Sayings about the Unrevealed
‘ But, master Gotama, at tlie time when a flame, flung by
the wind, goes a very long way,^ as to fuel what says the
master Gotama about this V
‘ At the time when a flame, Vaccha, flung by the wind goes
a very long way, I declare that flame to be supported by the
wind. At that time, Vaccha, the wind is its fuel.’
‘ But, master Gotama, at the time when a being lays aside
this body and rises up again in another body, — what does
master Gotama declare to be the fuel for that V
‘ At the time, Vaccha, when a being lays aside this body and
rises up again in another body, for that I declare craving to
be the fuel. Indeed, Vaccha, craving is on that occasion
the fuel.’ 2 ' .
§ 10. Ananda {or 'The existence of the self’’’^).
Then Vacchagotta the Wanderer went to visit the Exalted
One^ . . . and said: —
‘ Now, master Gotama, is there a self V
At these words the Exalted One was silent.
‘ How, then, master Gotama, is there not a self V
For a second time also the Exalted One was silent.
Then Vacchagotta the Wanderer rose from his seat and
went away.
Now not long after the departure of the Wanderer, the
venerable Ananda said to the Exalted One : —
‘ How is it, lord, that the Exalted One gave no answer to
the question of the Wanderer Vacchagotta V
1 Durampi. ‘ Even to the liome of the Radiant Do vas.' Corny.
^ The Buddhist doctrine, that one is relxjrn by force of his last doniin-
ant thought at the moment of death, either from this world or from
another world. This thought is called cuti-citla (decease thought).
Hence on his death-bed a man is urged by Ins friends and relatives
to fix his thoughts on profitable things, in order to be reborn accordantly.
See the death-bed scene of Citta {■‘tvpm). The kliiuasava or Arahant,
having no ujHidana (fuel or grasping), has no thought attaching him
to any object {kiucunu). so his llanie lliekers out for want of fuel.
“ AllV attCi.
' Fill in as in § 9.
282
The Salayatana Book • [text iv, 40
‘If, Ananda, when asked by the Wanderer: “Is there a
self 1 ” I had replied to him: “ There is a self,” then, Ananda,
that would be siding^ with the recluses and brahmins who
are eternalists.
But if, Ananda, when asked: “Is there not a self?”
I had replied that it does not exist, that, Ananda, would
be siding with those recluses and brahmins who are annihi-
lationists.
Again, Ananda, when asked by the Wanderer: “Is there a
self ?” had I replied that there is, would my reply be in accord-
ance with the knowledge^ that all things are impermanent ?’
‘ Surely not, lord.’
‘ Again, Ananda, when asked by Vacchagotta the Wanderer :
“ Is there not a self?” had I replied that there is not,
it wordd have been more bewilderment for the bewildered
Vacchagotta. For he would have said: “ Formerly indeed I
had a self, but now I have not one any more.” ’
§ 11 . Sabhiya?
Once the venerable Sabhiya of the Kaccanas was staying at
Natika in the Brick Hall.
Then the Wanderer Vacchagotta went to visit the venerable
Sabhiya, and on coming to him greeted him in friendly fashion,
and after the exchange of civilities, sat down at one side. So
seated the Wanderer Vacchagotta said to the venerable
Sabhiya : —
‘ How say you, master Kaccana ? ■* Does the Tathagata
exist after death ?’
(The same as in previous sections.)
^ Text has tesay etay saddhiy iihlmvissit, but Corny, roads laddhi
bluivissati, explaining lestty clay laddhiyd saddhiy. I think Comy.’s
reading preferable.
2 Anulomay iidnassu.
3 ty. Sn. pp. 91-102 (Sahliiya-siUta); K.S. hi, 7 n. Formerly a
Wanderer, meeting the Ma.ster, he became converted and attained
Arahantship. At Brethren, 177, one of his name is credited with the
well-known verse of Vhamnutpada, 6, 312 :
Pare ca mi vijdnanli ‘ mayam eltha yamCtmase.'
* His clan-name, just as the Buddha is called by his clan-name
‘ Gotama ’ by non-adherents.
xLiv, X, §ii] Sayings about the Unrevealed 283
‘ But, master Kaccana, what is the reason, what is the cause
why this matter is not revealed by the Exalted One V
‘ Now as to the reason, the grounds, for describing him as
embodied or disembodied, as conscious or unconscious, as
neither conscious nor unconscious, — if such reason, such
grounds, should cease in every way, entirely, wholly, utterly
and without remainder, by what definition could one describe
him as embodied or disembodied, as conscious or unconscious,
as neither conscious nor unconscious?’^
‘ How long have you been ordained, Kaccana ?’
‘ Not long, friend. Only three years.’
‘ It is indeed a great thing, friend, for one to know thus
much in so short a time;^ not to speak of things abstruse.’®
The Burmese MS. has the following : —
Here ends the Book on the Sixfold Sphere.
The Contents thereof are these: —
The Sixfold Sphere, then Feeling, Womankind,
Kose-apple Eater and Samapdaka,
Then Moggallana, Citta, with the Headman,
The Uncompounded, Umevealed, make ten,
and
Long may the River of the Conqueror’s Word, that springs
from the Lord of the Ten Powers, that ends in the mighty
ocean of Nibbana, whose waters are the Eightfold* Path,
bear us on.
The Book of the Sixfold Sphere.
1 I.e., since the Tathagata, or any saint, in fact, at death undergoes
asesa-mraga-nirodha (utter cessation of all that one can speak of),
it is for lack of words that a definition is not given.
2 Yassa, pi elag ettakena kdlem . . . kdranag bhaveyya. Corny.
^ Abhikkante, lit. ‘in the going beyond’ or ‘far.’ Corny, chaitnd-
katd (secret things).
INDEX
L— GENEEAL.
Abandokkg, 8, 9, 15, 26, 137,
148, 157, 170, 175, 252
Abstentions, 225
Acacia tree. 126
Accidents, loo/.
Accountant, 267
Action (bittima) 85, (meritorious),
208 n. 3.
Activities (ceasing of), 146; (of
body, speech, mind). 20l
Adhering, 26. 54
Afflicted [addha-hliutti), 11
Aimless (contact), 203
Ajita. 250 280
Ami a taka Grove, 190 n.
Ananda, 21 n.; asks about the
world, 28 ff.', asks for teach-
ing, 29; teaches brethren.
58; — Ghosita, 71; — Udayin,
102 ff. ; asks about feelings.
148 ff.’. overhears Five-tools
and Udayin, 150 ff.; questions
the Master about Vaccha, 281
Anathapindika, his Park, 1, 64.
179, 185." 2 13, 265
Antelope Park (or Wood). 73, 101,
273
Anuradha, questioned bv heretics,
269
Anuruddha asks about women
with the Master, 163 ff.
Approach. 11, 171 /f., 178
Arahants. 19, 33 n.. 37, 79, 80,
82, 115. 186j/.,210,216,265j/..
281 ?!.
Arahantship, defined, 170; attain-
ment of, 176
Arising, 103. 141, 157, 172
Arivan, 2. 3, 19, 12, 14, 24, 29.
52, 5!), 84. 95, i»8. 106, 138 /f.,
160, 168. 187 ff., 1 95 ; excellence,
209, 241 ff. ; disciple, 252
I Asavas, 11, 15, 25, 66, 80. 110,
112, 146, 160; defined, 173. 200.
205, 261
Asceticism, censured, 234 ff., 241
I Asibandhaka’s Son, questions the
! Master about rebirth, 218 ff.;
, about Norm - teaching, 221;
about rebirth, 223; visits Nata’s
Son, 228
; Asuras, 133
; Asura Town, 133
1 Atman view, 14 n.
Attachment, 16
: Attention, 118, 131
! Avanti, 72, 195 and ?i.
! Batiiya. asks for teaching, 37
Bait. 09
Balaam, 203 n.
Balance, 181
Bamboo Grove, 11, 19. 70, 154
BttJMi-prcaching, 117 ?i.
Banyan Park, 116
Banyan tree, 126
Bari), or dart. 135, 139
Barriers, of mind. 6. 7
Being {bham, lit.: becoming), 174
and /i., 275 ff.
Being, a, 20
Belatthi’s Son (Sahjaya), 280
Benares, 101, 273
Bent. 32, 126/f.
Betti r, the, 54, 108
Beyond (Xibbdnu), 98
Bhadragaka (headman), 232
I Bhaggi, 73
! Bharadvaja (Pindola). 68 ff.
, Bhesakala Grove. 73
' Bile, 155//.
Bimbisara, rajah. 91 n., 265 n.
Bird, 131
Blameless, 31
Index
Blameworthy, 237 ff.
Blaze, of lust, etc., 10
Blind Wood, 65 n.
Bodhisat, 4, 60, 158
Body, view of. 69; -mindfulness,
256; delight in, 275
Bondage, 17, 140
Bondless, 199
Border town, 126
Brahmadatta, 124 n.
Brahmajnla Snttania, 194
Brahma’s foot, 74
Brahmas, 5, 6, 98
Brahma viliara, 204, 227,
Brahmin {par excellence), 97, 109
Brahmini, l%ff.
Brahmins, 5, 6; habits of, 74 ff.,
218 (-see Recluses and)
Breathing, 146, 201
Brick Hall. 55, 282
Brief teaching, 29, 42, etc.
Broad water, 109
Buddhas, 28; Metteyya, 60 n.
Burnouf, 36 n.
Calm, 32, 46, 127, 254, 256
Calmings, 146, 149
Candana, dovaputta, 189
Cankers {see Asavas)
Car, 111; of body, 199
Carnal, feelings, 147 ff.x taint,
159
Cave of shelter {see Refuge)
Ceasing, 7, 34; without remainder,
103 ; of activities is gradual, 148,
149, 154; of feelings, 1,57; of
sense-sphere, 172, 201
Channa, suicide of, 30 ff.
Charioteer, 111; the Buddha,
187#., 225
Charred stump, 126
Ciravasi, 233
Citta, housefather, 190#.
Clairvoyance, 163 n.
Clansmen (formula), 19, 33, 45;
consideration for, 228; w’astrcl
of, 230
Clinging, 32, etc.
Collected, 142 ff.
Co-matos,, 59
Comfort, 22 n.. 172
Comparisons, 54
Composure, 47, 142#.
Compounded, 144
Comprehension, 9, 16, 172, 175
Conceits, 11, 12, 37, 38, 134
I Concentration. 48, 92, 136; void,
I 257
! Conditions, 167 ,#
, Conformity. 176, 231. 244
; Conqueror, 45. 48#.. 120
I Conscience, 24
. Consciousness, 32; due to a triad,
39; without the self. 103; lord
, of body, 127 ; iniinite, 201
' Contacts' 11. 16, 22, 39, 71, 144
! (appropriate); threefold. 203
I Control, 63, 69
! Controlling forces. 258
Cool Grove, 20
Co-resident. 86
Coveting. 64, 69. 112, 2,52
Craving, 17, 50. 139; def. 174; eq.
to stream, 200, 275; as fuel, 281
Crests, 245
Crocodile. 131
Crocodile Haunt. 73
! Crossed over. 110
I Crossways, 111
' Cuuda, the Great, visits Channa.
I 30, 32
Dark M'ood (Blind Wood). 65
Dart (barb). 37. 135
Dead man, 202, 218#.
; Death. 99; decay and. 7. 8
Deathless. 262
Debating Hall, 279
Dejection. 64. 69
Delight, 46; delight in, 7, 110,
176. 275
Deliverances (three). 203 n.
■ Demons, 97
Dependence, 15. 50#., 62
Desire, 93 ff. ; as root of 111, 234
■ Destniction. 52, 91. 140. 263
' Details, 110 '
Devas, 65. 114. 133; Court of
Righteousness of. 1 33 ; 1 hirty-
Three. 18.5; and mankii d. 5.
81, 98; fairies, 210; laughing,
215; of pa.ssionate dcliiht. 216
; Devatas, 6.5, 186 and >i.
’ Dice-throwing, 253
I Disciples. Order of, 187 ff.: grades
; of. 221
; Discipline, the, 22; and Doctrine,
’ 78; respect for. 79
. Disembodied (arilpT). 1.34
. Diversity (in elements), 7 1 , 1 92 #. ;
! of contact, 73. 182
, Dog. 131
286
Index
Door of faculties. 63, 69, 110, 112
Downfall, the, 98, 163, 246
Drug-immune, 83, 137, 147
Duality, 38 if., 101 ff.
Dukkha and Sukha, 82
Dwelling, alone and with a mate,
n#
Earnest. 46 Jf.
Ease, 47, 179
Effective power, see ‘ Magic ’
Efforts, four best, 257
Egoism, 201
Eightfold method, 149
Eightfold Path (Arivan), 85, 127,
148, 157, 170 ff., 17.5, 177, 235,
258
Elements, 12, 50, 71, 127; diver-
sity in, 192 ff.
Elephant Town, 67
Emancipation, 25, 76, 118, 131
Embodied, 134, 283
Enamoured, 17
Equanimity, 181 ; see Brahma-
vihara
Escape, 4 ff., 157, 172
Essential (‘ pith ’), 164
Essentials, four great, 125 ff., 199
Eternalists, 282
Evil One. 99, 134
Excellences (ten) of devas, 188
Exertion to attain, 202
Exhausting, 12
Existence, factors of, 12
External, 2 ff.
Eye (the other factors tvill be found
under these references), as 111,
impermanent, void of the self,
1 ff.; satisfaction, misery of,
escape from, 416 ff.; as action,
85; Buddha-, 102; and object,
103 ; as hook, 99 : range of, 99 ff. ;
to see the past, 28, 29, 37 ; as
ocean, 97 ff.; and bondage,
101; -consciousness, 16, 32; of
wisdom, 191; should be seared
and pierced, 104 ff.
Factors (of existence), 12, 38; of
grasping, 125, 175; of wisdom,
260
Faculties, 63, 69, 89, 111
Faith, 169; (formula of) in B. and
Order, 186 jjf., 211 //., 259
Falling back, 47
Faultless, 199
Feelings, diversity of, 73; three-
fold, 136 ff., 142 ff., 149, 173;
twofold, etc., 156
Fetters, 15, 45, 55, 66, 123, 190
Fighting-man (trainer), 216
Finger-reckoning, 267 n.
Fire, 10; -discourse, 104
j Fisherman, 79
Five-crest, 62
' Fivefold, bondage of senses, 134;
-guilty deed. 164; -powers of
I women, 165 ff.; conditions, 167;
I -person-pack, 271
; Five-tools (carpenter), consults
tJdayin, 149
Flesh, lump of, 126
Floods, four, def., 174
Forest-dweller, 17 (see pantdni)
j Four ways, 127
Freedom, 62, 67, 73, 91, 106
Fuel (updddna), 280
Gallons, 267
Gandharva, 62
Ganges, 113 ff., 124, 177, 261 ff.,
267
Gaya, 10
Gaya Head. 10
Gestures, 267
Ghosita, 71
Ghosita Park, 68, 102
Goal, the. 21, 263
Godatta, taught by Citta, 203 ff.
Going forth (pahbajja), 176
Going out, 8
Gold, etc., acceptance of, 267
Gotama the Recluse, 87, 154, 172,
228, 234, 244, 280
Gotamas (clan). 117
Grasping (updddna), 11, 25, 66,
90; def., 174, 275
Growth, 164
Great Wood, 66, 142
Guard of sense-organs, 40 ff.
Guest-house, 147
Habitual, 224
Haliddaka (housefather), 72
Happy Lot, 167. 186, 219, 253
Happy One (lit. Well-gone), 42, 82
Hand and foot, 107
Hatred, 148, 171, 206
Headmen, 213 ff.
Heat, 145, 197;' vital, 202
Heaven-world, 167, 186 ff., 219.
253
Ivtdex
287
Heedless, 46j5f.
Hell and heaven. 81
Highest (agga), 269, 278
Hindrances, live, 179 n.. 205 and n.
Hirelings, 245
Holy life, 27, 98
Hook, hook-breaker, etc., 99
Housefathers, 66 ff., 209
Household life, 114
Human and non-human, 113 ff.
Humours of body, loiSff.
Hundred and eight, method of
the, 154 jJ.
Ignorance, 15, 26, 98; def., 173
111, 27; delight in, 7; arising and
end of, 22, 32, 43, 52, 232; as,
impermanence, 1, 96; states of
121 ff.; as experience, 145;
comprehension of, 172; under-
standing and ceasing of, 173
Ulusion, 148, 171, 206
Hl-will, 10
Imaginings (vain), 105, 135
Immediate use, 21
Impermanence, 13, 23, 39, 52, 65,
84, 91 ff., 144, 157, 210, 230, 271
Imposthume, 50, ISiff.
Impulse {vega), 98
Indifference, 159
Infatuation, 10, 17
Infinite (space), 182; conscious-
ness, 183
Injury (eight reasons for), 230
Insight, 2, 5, 88; fuUy purified,
124#., 127, 158
Instabihty, 4, 81
Investigation, 130, 259
Iron, pin, spike, claw, razor,
104#
Isidatta, meets Citta, 192 ff.
Isipatana, 101, 273
Island {see Refuge)
Jackal, 112, 131
Jains, 106 n., 207 n.
.Jarabukhadaka (rose-apple eater).
Wanderer, visits Sariputta, 170
Jota Grove, 1, 179, 185, 213#., 265
Jivaka’s Mango Grove, 91 ff.
Joy, 46
Judas tree, 124#.
Kaccana (the Great), 72#., 195 n . ;
Sabhiya, 282
Kaccayana (Pakuddha), 280
I Kakusandha (Buddha), 265 n.
Kamabhu (consults Ananda), 102 ;
-Citta, 199#.
Kamandaya, 77
Kapilavatthu, 116
Karina (previous and ripe), 155#. ;
see Action
Kassapa (Buddha), 265 n.
ICassapa (the Unclothed), con-
verses with Citta, 208
Kassapa, Purana, 279
Khema (sister), teaches Pasenadi,
265#.
Kimbila (brother), 116
Kindliness, see Brahmavihara
Kindly, 213, 255
Knife (of suicide), 31
Knowledge (triple), 36, 158
Koliyans, 2-14
Konagamana (Buddha), 265 n.
Kosalans, 228. 265
KosambI, 68, 1 02, 1 13 and Append.
Kotthika (or Kotthita), the Great;
taught impermanence, 92 ; con-
sults Sariputta, 101, 272#.
Lamp, oil and wick, 143
i Laughter, Purgatory of, 215
i Laymen, 33 n.
I Light (of wisdom), 158
Lion-posture, 64, 111, 118
Lohicca (brahmin), 73 (pron.
-iccha)
Lonely places. 85, 205
Lore, versed in. 98, 137
Lower life. 63. 123
Lure, 17, 34, 91, 143
i Lurking tendency, 15, 20, 137, 140
; Lust, 10, 91, 98, 119, 128, 137,
171, 200; as hindrance, 205
Lustful. 118
. Lute, and parts of, 129 ff.
j
j Macchikasanda, 190 ff.
: Magadha, 170
Magic power {iddhi), 179, 181 ff.,
228, 244 ff. ; bases of, 257
Mahaka, works magic, 197 ff.
Mahout (elephant-trainer), 218
Makkarakata, 73
Makkhali, 280
Malice, 98, 128, 252
Mallas, 232
Malunkya’s Son, 42 ff.
Manifestation, of decay and
death, 7
288
Index
Manyfolk, 128, 138, 195
^Mara, 19, m ff., 83, 112, 118, 13-1
Maras, 5ff., 98
Marks, 185.
Mastery (of activities), 1-16, 149
Mate, 17 jf.
Men of old, 74
Mental balance. 160, 206
Merits (ten). 208; of deeds.
Messengers, 127 Jf.
Method of insight, 88 j(/'.
Middle Way, 235
Midway, 32, ll'i Jf.
Migaj’ala, IhjfjC.
Migapathaka, 180
Mind {see Eye); work of, 181
Mindfulness, 80; weak, 123, 127,
210; body-, 256; stations of, 257
‘Mine,’ 11.22, 32, 130,277
Misery, 4, 148; (of feelings) 157;
of senses, 172
Moderation (in eating), 63, 110 j(jf.
Moggallana, teaches the Order,
117 ; brethren, 179: visits Deva-
world, 185 //. ; Questioned by
Vaccha. 276//'.
Monkey, 131
Mote-hall, 116
Nagasena, 155 n.
Nakednes.s, 208 fj.
Nakulapitar, housefather. 73
Nalaka (village), 170
Nalanda, 67. 218, 220, 223. 228
Nanda, cowherd, 115
Nata's Son, argues with Citta, 206;
teaching of, 223; visited by’
.Asibandhaka’s ,Son, 228, 290
Natika. 55, 282
Neutral states, 86
Nibbana, 43 j/., 86, 90. 110. 114;
message of, 127; defined. 170,
177, 235, 243 jf.. 253 «.. 263 v.
Nigantha (Jain), 206
Night, watches of. 111
Norm, 21. 26. 51, 82 ff., 233;
discourse, 106; eye of, 25;
preacher. 89 /f., 171; teaching,
56, 209; searcher of the, 141;
exposition of, various forms of,
151; discipline, 176, 209; refugo
in the, 186 ff.: lovely in begin-
ning, etc., 221
Nothingness, 1 83. 205
Not yours. 48 ff.
. Novice, 23, 192, 269
Objects, 2ff., 42 ff., 80/f.. 118, 151 ;
as ocean, 98; lust for is a jungle,
128
I Obsession, 135
I Ocean, 97 ff.; as abysm, 138;
; unfathomable. 267
■ One-pointedness, 80, 180 ff.
Opinion, 174 (.see view and
ditthi)
Order, breaking the, 106; refuge
in the, 186/f.
Ordination, 115. 216. 283
Origin (yoni). 110
Osprev’s Haunt, 72
Otherness, 39
Padumuttara (Buddha). 265 n.
Pain (see Feeling)
Passion, 21 ; as disease, 37, 38
Past time, 95
Pataliya (headman), 244 ff.
Path, 83; concentration. 65 n.;
wrong or devious. 128 and n.
Piuarika Mango Grove, 67, 218,
220, 223. 228
Pavilion, 191
Peaked-Gable Hall. 66. 142
Peg or post. 132
Perception. 181 ff.; realm of, 184;
as activity’ of mind. 201
Permanence. 13. 23. 65 (.see Im-
permanence)
Persisting. 7
Personal, 2, 21. 96, 107
Person-pack (sakkdt/a). 93: dc-
, fined, 175; cause of ditthi. 194 ff.
I Phagguna, 28
j Phenomena, 27
I Phlegm, 155 ff.
j Pindola (Bharadvaja), teaches the
I rajah Udena. 68 ff.
I Pity, see Brahma vi ha r.a
Pleasance, 199
Pleasant and unpleaiant, 73. 155
Pleasure, as such, 1 54, 1 59
! Police, 248//.
Powers. 165
Praiseworthy, 237 ff.
Profitable .states, 47
Proper (way'), 11 ; family’, 168
[ Property, 148
Pubbavijjhana (village). 33
Punna, asks for teaching, 34
Purgatory. 163; of laughter, 215;
of quarrels, 217, 223, 246, etc.
htde3>
289
Qualities, 164 jf.
Quarrels, purgatory of, 216
Quelling, 7 ff.
Radha, asks for teaching, 25
Raft, 209
Rahula, given final teaching,
Rajagaha, 11, 62, 70, 91, 154, 214,
230
Range (dpdtha), 100, 131 (gocara)
Rasiya (headman), 234
Ratthapala, 123 n.
Realms, of consciousness, etc.,
153, 182 if.
Rebirth, 7, 14, 41, 43; destruction
formula. 2, 3, 10, 12, 19, 37,
38, 45, 52. 89, 'Jiff., 104, 271
Recluse. 114, 230
Recluses and brahmin.s. 5, 98,
154 ff.. 159, 244. 265, 282
(eternalists)
Refuge. 148; in B. Norm and
Order. 186 ff'.; island, shelter,
etc.. 222
Resort (formula). 149
Release. 5, 161; heart's. 204
Remorseful. 226. 250, 264
Repulsion. 6, 89 ; (repugnance),
128, 137. 140
Resentment. 213
Resident pupils. 73, 86 ff'.
Resistance (pafight), 153 n.
Restraint, 47, and non-, 130, 148
Rest-house. 250
Righteous (holy) life, 68, 81, 111,
114, 172
Right understanding. 95
Rightly seeing. 95
Ripcnes.s. 65; (of karma), 155
Rooted in. 139
Root of 111, 49 ff.
Rose-apple eater, 170
Rotting inwardly, llSjJ.
Round of rebirth, 41. 98
Ruin, the. 98 (Downfall)
Rule and ritual, 174
Sabhiya (Kaccana), '2S2 ff.
Sakka, asks for teaching, 61 ;
addres.ses Devas. 133; visits
Mogga liana, 186 if.
Sakyas, 116; the Buddha as one,
230
Samiddhi, 19
Sanjaya. 280
Santusita, dem-putta, 189
I Sap-tree, 99
Sariputta. converses with Upa-
sena, 20; visits Channa, 31 ff.;
teaches a brother, 63; teaches
Jambukhadaka, 170if. 1 Saman-
I daka. 177 ; questioned by
kotthika, 272 ff.
Satisfaction, iff.
Savatthl, 1, 4, 16, 23, 64, 65, 179,
185, 265
Savours, scents, sounds (see Eye)
Scope, 39 (visaya)
. Searing of sense-organs, 105
Season (utu), loo ff.
Sectarians, 18, 27
Security, 51
Self, 32; assertion of, 174; view
of, 277; existemce of. 281
Sense-sphere, 172
Sensual elements, 56 ff., 151,
159#.
Service of the Master. 31
Shampooing. 50
Sharks, 97
■ Shavelings, 73
Shiva, 262 n.
; Shoal, 113
Shore (further). 109. 201
■ Sick,23. 2.3, 142, 210
Signs, distinctive, 2(»5
: Signless (contact), 203; (concentra-
tion), 2.57
! Similes: — man with sword, 30;
j butcher. 30; two strong men
and charcoal pit, 31, 121;
burning sticks from Jeta Grove.
48, 83; palm-tree stump. 56,
51, 171. 200. 205, 267; man
searching for timber, 58, 104;
; showing a light, 70. 79, 216.
I 244, 2.55; raising the fallen, etc..
I 70, 79; ball of tangled thread.
: 98; fisherman and hook, 99;
! sap-tree. 100; two oxen yoked,
i 1 01; four .snakes. 107; murder-
i ous foes. 108; murderous house-
i breaker, 108; village-plunderers,
I 109; raft. 109; broad water,
; 109; ear and driver at cross-
( ways. 111; tortoise and jackal.
1 12; log of wood in Ganges, 113:
' thatched shed, 119; newly
plastered house. 120; forest of
I thorns, 122 : red-hot iron pot,
I 123; otter of wealth to hhikkhu,
i 123 ff.; attempt to divert the
19
rv
290
hidex
Ganges, 124; judas-tree, 124;
six-gated border-town, 126 jgf.;
rajab and lute, 120 ff.-, corn-
watcher and cow, 128 ff.-, six
animals, 130 ff.-, sheaf of com
and threshers, 132 ff.-, man
pierced with barb, 139 ff'.;
friction of sticks, 145; guest-
house, 147 ff. ; black and white
steers yoked, 191; rock thrown
into water, 219; jar of oil or
butter throrm into water, 220;
farmer and three fields, 22 1 ;
three waterpots, 222; conch-
blower, 227 ; court-favourite,
246jfjf. ; arrested criminal,247 j5f. ;
tire and dame, 280
Sivaka (Wanderer), consults the
Master about karma, 1-54 ff.
Sixfold, sphere of sense (in verse),
40 if., 61, 80, 127, 172
Sky, 146
Sleep (barren, dull and fruitless),
105
Snakes, 131
Solitude, 48, 115, 143 jjf.
Sona, asks for teaching on free-
dom, 7 1
Sorrow, 40
Space, 182
Special (are/ti'A'a), 162
Speculation, 88
Speech, 148
Spirit and letter, 204
Squin'el.-.’ Feeding-ground, II, !
70, 1.54, 214, 230
Stage-players, 21 ff.
Stations of mastery, 45 ff.;
mindfulness, 257
Stream-cutter, 199
Strengths (five), 258
Stronghold (see Refuge)
Struggling, 110
Sublime states (see Brahmaviha:
Subtle, 261
Sudinna, 123 «.
Suiiering, 155 /f. ; view of, 247 ff
Siiicide, 31 ff., 36
Hnl-ha. 82, 151
Sunaparanta (district), 55
Sanimniita. deva-piittii, 189
Superknowledge. 180 ff.;
perience, 208 if.. 241 ff.
Supennan. 209
.Suppabuddha, 30 n.
Supreme pleasure, 151
j Suyama, deia-putta, 189
I Sympathy with joy (see Brahma-
i viharl)
I Symptoms, 19
' Tiilaputa (stage-manager), 2 14 if.
, Tangibles (see Ey e)
I Tathagata, 37, 51, 82, 225, 229,
: 235, 246, 272 ff.
: Teacher of devas and mankind, 225
. Teacher’s fee, 78
Ten questions, 207
Tethered, 132
Tiiirty-threc (devas), 133
j Thorn, 130
Thought (citakhi), 140, 100, 179,
180, 257 ; a.s activity of speech,
201 ; ceasing of, 200
. Thusncss, 202 n.
. Todeyya, brahmin, 77
Topkriot (Moliva or Sivaka),
i54 ff.
Torapavatthu, 265
Tortoise, 112
I Training of self. 134 if., 211 if.
■ Trances. 146, 148, 151, 160, 179,
207, 209
j Transitory, 28 i)'.. 143
' Trees (for meditation), 85, 256,
261,264
' T'rumpet-tlower. 244 n.
. Tnith. message of, 127, 261
Udayin, 77; questions Ananda,
lo2; teaches Five-tools, 149
. Uddaka, Rama's Son. 49 if.
■ Fdena. rajah, 68
Ugga, housefather, asks for teach-
ing, 07
! Ukkavela. 177
Unclothed (Nigantha,) 206, 208,
i 223
! Uncompounded, 256 if.
) ' Unconditioned, 185
' FTicontroUed, 128
' Understanding, 55. 175
; Unprofitable states, 118
I Unrevcalcd, the. 205
Unwavering. iSG ff.
: Upali. housefather, 67
j Upasena, 20
:- . Upavana, 21
! Uprising. 7
, Uprooting. 12. 15
Uruvelakappa (town), 232
\ Uttara (town), 244
Index
291
Vacohagotta, questions Moggal- i
lana, .276; — the Master, 278; |
asks about the self, 281 \
Vajjians, 33, 67, 177
Vakkali, 33 n.
Vanishing, 32
Vasa vatti, deva-putta, 189 '
Vepaoitti, lord of Asuras, 133 ;
Verahaccani (clan), 77
Versed in lore, 49 ff.
Vesali, 66,142, 177 ?i., 269
Vexation, 213
Views, 87 ; sixty-two heretical,
194; four, 250 ff.
Village, empty, 108
Vipassin, Buddha, 229 26.7 n. .
Virtues of Ariyans, 187 ff.
Void (of the self )> 1.29; conccntra- i
tion, 257 ; contact, 203
Vultures’ Peak, 62
Wanderers, 87, 154, 170, 235,
269 ff.
Watchfulness, 60, 64, 110
Wavering, 32
Waves, 97
Way of Woe, 163, 224
Weal and woe, 38, 51, 79, 86,
106
Welcoming, 17
Whirlpools, 97, 113
Wild ilango Grove, 100 ff.
Winds, divers, 146 ff.; of body,
155 ff.
Wisdom, 158; limbs of, 258;
factors of, 260
Women, view of, 68: behaviour
of to preacher, IS ff.; qualities
of, 162 ff.
World, 28; rise and fall of, 53;
end of, 57, 98; conceit of, 59;
whether eternal, 2~6ff.
Wrathful (headman), 213
Wrong, view, 93; practice, 32
Yoke-tie, 101
Yonder, 32
Youths, 6Sff.
Zest, 159, 179, 181
292
Index
II.-CHIEF PALI WOEDS IN NOTES.
Akalika, 187
Akuppa, 205
Akhila, 75
Agati-gati, 32
Agarug karoti, 59
Agga-pada, 269
Aggi-mukha, 20
Angani (paiica), 149
Ajjhatta, 1
Aniiato, 27
Aimathatta, 234
AMatha-bhavin, 39
Anna, 88, 206
Attiyamana, 36
Addka-bhuta, 11
Atta-danda, 74
Attaniya, 29
Atta-rupa. 60
Attanuditrhi, 93
Addavalepana, 120
Addkana, 68
Adluppayosa, 139
Ananta. 153, 183
Anassasin, 22
Anikllitavin, 68
Ani.s.sita, 113
Aniglia, 200
Anltika, 263
Amipada, 2.5
Anta, 235, 261
Antacara, 1(»8
Anupavajja, 31
Anupuhba, 146, 149
Anubaddha, 121
Anuvidhlyati, 131
Anusarin, 185
Apannaka, 253
Aparihari. 222
Apalokina, 262
Apaya, 163
Appai5riata, 23
Appaniana-cetasa, 77
Abhinivesa, 26
Abhisancetayita, 85
Abhihatthup, 123
Arahatta-phala, 91
Alap, 89
Avassuta, 116
Avici, 81, 315
Avecca-pasada, 186
Avyapajjlia, 204
I Asatka, 206
. Asapatti, 168
I Asekka, 6
i Assasa-nattka, 22
' Ass’aroka, '218
I Akari, 222
Akara, 60
Akincanna, 204
Agantuk’agara, 147
Adi-brakmacariya, 56
Apatka, 100
Amisa, 99, 147
Ayatana, 12
Arammaiia, 119
Alhaka, 267
Aviuckati, 131
Avatta, 113
Avenika, 162
Asava, 173
Asivisa, 107
Itaritara, 41
Ittk’etap, 72
Iddkipada, 257, 269
Indriya, 89, 258, 260
Ibbka, 74
Uttari-manussa-dhamma, 20S
Upari-ghata, 128
Upavajjana, 33
Upavioara, 156
Upavena, 129
Upadana, 115, 280, 281
Upekkha, 71
Ubhata-kotika, 229
Ummagga, 128
Uyyapeti, 218
Ekagara, 251
Ekodi, 180
Eja, 37
Evapkarl, 130
Okkkayati, 9^
Ogha, 110, 174
Ociraka, 1^6
Otara, 119
Odhasta-patoda, 111
Onlta-patta-, 193
Opakkamika, 155
Opapatika, 250
Index
293
Kateggaha, 253
Ka^a-pakkha, 163
Kamati, 191
Kalyana, 196
Kasambu-jata, 114
Kassaka, 221
Kama-guna, 56, 97, 113
Kama-bhogin, 235
Kaya-gata, 256
Kay’indriya, 105
Kipsuka, 124
Kikita, 197
Kincana, 205, 281
Kinha, 74
Kutuhala-sala, 279
Kumara-panlia, 207
Kumbha, 128
Kummagga. 128
Kul'angara, 330
Kona, 129,
KhancUia, 48, 151
Khalu. 244
Ganaka, 267
Ganda, 37, 49
Gati! 32, 33, 163
Gadhita. 105, 237
Gnclha. 138
Gamani, 213. 216
Gula-gunthika. 98
Gehasita, 41
Ghora-visa, 108
Canda. 213
Gala, 37, 186
Cut’upapata. 32
Cuti-citta, 281
Jangala, 221
Jappanuise, 74
Jati-dhamma, 14
Jatu, 49
Jhatta, 131
Jhana. 124, 129. 202
Nina, 1
Thavika, 68
pa.yati, 131
Tagglia. 75
Tajja. 144
Tanha. 32, 37, 42
Tathatta. 202
Tathagata, 274
Tantakula-jata, 98
Tannissita, 62
Tasa-thlvara, 74
Tittha-kara, 279
. Tiriya, 204
Tebhumaka, 4, 26
Tero-vassika, 100
! Thlna-middha, 118
' Theyya-sankhata, 248
I Thera, 192
Dassavin, 125
' lllyaka, 117
Ditthi, 32, 134, 173, 194
Digambara, 223
Dukkhap, 82
Ouhitika, 128
Devata, 19, 186
Dova-sabha, 133
Dvihitika, 228
Dhamma, 2. 47, 176
Dhitu. 12, 71
Dhavati, 45
Nakha-cehedana, 105
Navaka, 192
Nana, 1
, Nlnatta, 71
Nigantha, 223
; Nicehlta. 136
\ Nidana. 16
Ninna, 203
Niinitta. 33, 63, 185, 2o3
Ni.\yati. 224
Nirodha. 147
i Nekkhamma, 41. 157
; Nelanga, 199
Pakiiuiata. 117
Pakkhin. 131
Pagata, 272
Paccatta. 12
Paccha-bhumaka, 218
Panca-kkhandha. 12, 93
Panca-nlvaranani, 179
Pafuiatti. 19
Padgha, 153
Padassaye, 41
: Pantani, 17
1 Papafica, 28. 41. 135. 262
: Pabbhara. 203
1 Pamana-kata-kamina, 227
Pamana-karana, 205
Paniilda, 180
, Paramasa, 26
Parayana, 263
Parikkhara, 29
Parifma, 9
Paritta-cetasa, 118
294
Index
Parinibbuta, 113
Pariyadaya, 80
Pariyaya, 117
Parihana, 45
Palibociha, 203
Palikhata, 49
Palujjana, 29
Paloka, 29
Paveni, 68
Pavelij’amana, 107
Pabasa-niraya, 215
Pasada, 1
Patali, 244
Patala, 138
Patubbavati, 47
Pato-sinana, 75
Paragu, 141
Parieariya, 163
Pavarika, 67
Pavala-nippbotana, 208
Pindola, 68
Puta, 214
Pona, 203
Pbussa-pbussa, 80, 136
Bandbu-pad’apacea, 74
Babula, 129. 224
Babira, 1
Brabma-vibara, 204
Bbagava-miilaka, 52
Bhaddaka. 171
Bbadraka, 232
Bbava-satta, 12
Bharataka, 74
Bhijjanaka. 29
Bhujissa, 187
Bburi-pafma, 137
Mapsa, 1
Mafinasi, 36
Mailnita, 11
Manta. 75
Marana, 19
Mariyada, 6
Maba-bhutani. 109. 125
Matu-gama, 97
Matu-mattI, 68
Mana, 1.34
Mara, 19, 118
Marisa. 133. 186
Miiccba, 121. 129. 237
Mula, 49
Mulaka. 52
Momuba, 105
Moll, 1.54
Mosa, 136
I Yaggbo. 75
1 Yatbabbata, 225
, Yatba-bbuta, 127
i Yamaka, 4
! Yoga, 51, 114
I Yoga-kkbema, 51
' Yodha-jiva, 216
Yoni, 110
I Yoniso, 91
Rincati. 137
Rupa, 2
; Lagga, 12
Lamba-culaka, 245
Lamaka, 41, 130
. Lfikba-jivin, 234
i Loka, 20, 28, 56, 59, 98
Vatuma. 28
Yatta, 276
Vann a, 75
Vatta, 130
Yatthu, 8. 41
Vasaratti. 189
Yaca, 8
: Yada, 228
I Yaseti. 167
! Yijana-vatoni, 17
; Yinej’ya. 142
i Yibbava, 174
' Yimariyada. 6
j Yimntti-paripacaniya, 65
i Yirodha, 41
Yilepana, 50
Yivattayi. 137
■ Yiveka, 203
Yisama, 74. 155
'■ Yihipsa, 64
Yina (parts of). 129
I Yitaccika. 121
^ Yutthana. 116
! Yedagu. 49
! Ycdanlya, 85
Pa-npadana. 62
Santaitta, 140
Sak'kaya. 93, 110, 175. 194
Sagga. 81
Safifil, 59
Sankassara, 114
Sankha, 137. 223
Sankbata-dhamma, 141
Sankhara, 201 n . : see I, Activities
; Sangayha, 40
j Satta, 12, 41
Sati-patthana, 257
Index
295
Sati-sammosa, 123
Sadutiya, 17
Santa, 150
Santaka, 29, 148
Santaueti, 63
Santha, 116
Santhagara, 116
Sannipata, 155
Sannissita, 145
Sappa, 20
Sappaya, 12
Sabba, 8, 41
Samannesati, 130
Samadhi, 48, 136, 185. 252
Samunna, 98
Sampada, 58
Sambahana, 50
Sambodba, 4
SammuUia, 83
Saranjita, 216
Sarati, 45
Sara-sankappa, 45
Sarajita, 217
Salaka-vutta, 228
Salla, 37
Sasambhara, 1
Saha-dhammika, 244
Sacariyaka, 87
; Sdrattha-ppakasini, 1
! Sasana, 11
I Siva, 262
I Siha-seyj a, 64
I Sunna, 203
i Surata, 213
I Sekha, 22, SO
I Selissakaiii, 73
Hata, 225
Hatth’aroba, 218
Halidda, 72
296
Index
III.— TITLES OF THE SAYINGS.
Abandoning (1, 2), 8, 9, 137
Action, 85
Adulteress, 164; and not, 165
Afflicted, 11
Age, sickness, etc., 14
All, the, 8
Ananda, 281
Anuradia, 269
Arahantship, 171
Asava, 173
Asavas, 1, 2, 15; without, 261
Bahiya, 37
Balanced, 181
Barb, 139
Because of, 167
Becoming, 174
Better, 54
Bharadvaja, 68
Birth, 14
Blissful, the, 262
Body, 256
Bottomless pit, 138
Brief, 29
Brother, 27, 157; by a, 154, 139
Calm, 256, 258
Cave of shelter, 263
Channa, 30
Charming (and not), 62
Clan, 228
Comfort (and supreme-), 172
Compr'ehension (1, 2), 9
Coinprehen.sion of attachment, 16
Concentration. 48, 136; sixfold,
259
Conch, the, 223
Condition, 167
Conhdent, 165, 168
Conquering, 166
Consciousness. 183
Contact, rooted in, 144
Controlling powers, 258
Craving, 174
Crest-jewel, 230
Deathless, the, 262
Debat ing-hall, 279
Delighting in. 110
Dependent. 51
Desire, by way of (1-18), 93-4
I Destruction, of the lure (1-4), 91;
I of craving, 262
j Devadaha (the moment at), 80
I Dispassion, 263
Dread, fivefold, 164
' Duality (1,2), 38, 39
I Dwelling heedless, 46
i Efforts, best, 257, 259
i Elephant, 218
End, the, 261
Energetic, 165
Enlightenment (1, 2). 4, 5
Envious (and not). 164-5
Excellent, the, 262
Exhausting (1,2). 1, 6
External (1-3), 84, 97
' Faculties, five, 259
Faculty. 89
■ Falling back. 45
: Feeling, 173
i Fetter, 53, 66, 190
Fetters (1, 2), 15
Fighting-man, 216
Fire, on. 10, 104
Fisherman. 99
Five-crest, 62
Flood, 74
Force, by, 166
Free from 111. 263
Further shore, the, 261
Ghosita, 7
Goal, the, 263
i Godatta, 203
' Grasping. 55. 66, 174
' Grudging. 164; and not, 165
Guest-house. 147
Haliddaka, 72
Happiness, by, 181
Hard to do, i76. 178
, Hard to see, 262
Harmless, the, 263
! Helpful (1, 2), 12, 13; (1-4), 86
! Horse. 218
Hundred and eight, 156
Ignorance, 15, 173; abandoning-,
26
Index 297
111 (1-3), 2, 3
111, arising and destruction of, 52;
states of, 121
Immorality, lt>4
Impermanence (1-10), 14
Impermanent (1-3), 1-4
Impermanent, what is ? (1-18),
95-6
Impermanent (feelings), 144
including (sixfold sphere), 40, 42,
81
Increase, 168
Indolent, 164
Insight, 258
Invisible, the, 262
Isidatta (1, 2). 192-6
Island, the, 263
Jivaka’s Mango Grove, 91-2
Judas tree, 124
Kamabhu, 102; (1.2), 199-203
Kheraa, sister, 265
Knowledge, of small. 164; of wide,
165
(Kotthika or Kotthita), 92-3, 101
Leaf-basket, 214
Leaves (1, 2), 83-4
Limbs of wisdom. 258
Log of wood (1, 2), 113-5
Lohicca, 73
Lucky, 232
Lurking tendency (1. 2), 15
Lustful, 116
Lute, the, 128
Magic power, bases of, 257-9
Mahaka, 196
Mara’s noose (1, 2). 56-7
Marvellous, the, 263
Method, is there a ? 88
Migajala (1, 2), 16-8
Mindfulness, stations of, 257-9
Moggallana, 276
Moral, 165
Muddle-headed (and not), 164-5
Nakulapitar, 73
Nalanda, 67
Neither-perceiving-nor-, 184
Nibbana, 1707 1 77 , 263
Nigantha, 206
Non-attachment, 263
Norm-preacher, 171
Nothingness, 183
I Not including (sixfold sphere), 81
I Not yours (1, 2), 48-9
I
I Ocean (1. 2), 97-8
I One power, 166
Overhearing, 55
Passion (1, 2), 37-8
I Past, by way of the (1-9), 94-5;
' knowledge of the, 158
Pa tali, 244
Path, by the, 258; Ariyan, 260
I Peace, the, 262
' Personal (1, 2), 84, 96
■ Person-pack. 93, 175
Phagguna, 28
Pleasure, for, 136
' Powers. 6ve, 260
j Preacher. 80
1 Proper, 11
Punna, 34
Purified. 159
Purity, 263
Purpose, to what ? 87
Quality, 166
Railha (1,2). 25-6
Rahula, 64
Rasiya. 234
Recluses and brahmins (1-3),
158-9
, Refuge, the, 263
■ Regarding, 139
^ Release, 263
I Resident pupil, 86
Restraint, 47
■ Sabhiya, 282
■ t>akka, 185
! Samiddhi (1. 2), 19, 20
' Sap-tree, 99
I Sariputta, 63; and Kotthika (1-5),
272-6
Satisfaction, by. 5, 6; without, 6. 7
I Secimity, the, 262
1 Self, about the, 93
Sheaf of corn. 132
Sick (1, 2), 23-5; seeing the, 210
Sickness (1, 2), 142-4
Sivaka, 154
Six animals, 130
Sixfold sphere of contact (1, 2), 22
Sky (1, 2), 146
Snake, 107
Solitude, 48; given to, 145
298 Itviex
Sona, 70
Space, 182
Special, 162
Stable, tbe, 262
Stinginess, 164
Strength, 258
Stronghold, the, 263
Subtle, the, 261
Suflering, 175
Taintless, the, 262
Taking delight in (1, 2), 7
Teaching, 220
They overthrow, 167
Three things, 163
Thought cBrected, together with,
170, 257; without, ISO
Tortoise, 112
Transitory, 28
Truth, 261
Udcl^in, 102
Uddaka, 49
Unclothed, the, 208
Uncompounded, the, 258
Unconditioned, the, 185
Undecaying, the, 262
Understanding (1, 2), 55
I Unfading, the, 262
, Upasena, 20
. Upavana, 21
; Uprising (1, 2), 7, 8
Vaccha, 278
Vajjians. 67
Verahaccani, 77 (fron. -cchani)
Vesali. 66
Void, the, 257
Void (world). 29; of the self (1-4),
2-4
Wisdom, factors of, 260
Westlander. 218
What is it ? 172
Winner of security, 51
Wonderful, the, 263
World. 28; arising of the, 53
Worldly sense-pleasures (1, 2),
57-6(»
Wrathful, 164; and not, 165;
(headman), 213
Wrong view, 93
APPENDIX
K. to p. 113: “At Kosambi, on the bank of the river Ganges.”
Dr. E. J. Thomas, in his recently published book. The Life of Bvddha,
p. 15, doubts, with Cunningham and Vincent Smith, whether Kosambi
was on the Ganges; and refers to the present passage, text p. 179, and
S', lii, 140 ( =K.S. iii, 118, where I wTongly printed “Ayojjhaya”)
a.s the two places in the Canon where Ayojjha is so situated. Our text
has a variant reading Ayojjhayay in three MSS.
Addenda to n. 1, p. 269 ( = 279), text p. 379.
Text reads saijsandissati, samessati, tia virodhayissaii (v.U. vibhdyi-
mati, vihdyissati). At A. v, 320, in the same context, text reads vigga-
hissati (v.l. vigayhissati), which Corny, ad loc. explains as na virujjhissati.
Our Corny., however, reads here vibhoyiseati (with comment na virud-
dhatj iaddaij hliaviasati). I would read riggahissati (non separabitur) in
both texts. The meaning in any case is “ there will be found no dis-
crepancy.”
• .1
X. ;
S' v '■ . ...■••jj,«'»f.^- --■ '• < j-4-^'- i6'‘S;.%-''.
* S ' >_ r
Central AKbaaological Lilurtry,
NEW DELHI. r> ^ . o
Author
Title—
Botrowai No.
Date of Rotura
